The philosophie, commonlie called, the morals vvritten by the learned philosopher Plutarch of Chæronea. Translated out of Greeke into English, and conferred with the Latine translations and the French, by Philemon Holland of Coventrie, Doctor in Physicke. VVhereunto are annexed the summaries necessary to be read before every treatise

OF LOVE.

FLAVIANUS.

IT was at Helicon (ô Autobulus) was it not, that those discourses were held as touching Love, which you purpose to relate unto us at this present, upon our request and intreaty, whether it be that you have put them downe in writing, or beare them well in remembrance, considering that you have so often required and demanded them of your father? [ 10]

AUTOEULUS.

Yes verily, in Helicon it was (ô Flavianus) among the Muses, at what time as the Thespians solemnized the feast of Cupid: for they celebrate certeine games of prise every five yeeres, in the honour of Love, as well as of the Muses, and that with great pompe and magnificence.

FLAVIANUS.

And wot you what it is that we all here that are come to heare you, will request at your hands?

AUTOBULUS.

No verily, but I shall know it when you have tolde me.

FLAVIANUS. [ 20]

Mary this it is: That you would now in this rehersall of yours, lay aside all by-matters and needlesse preambles, as touching the descriptions of faire medowes, pleasant shades; of the crawling and winding Ivie; of rils issuing from fountaines running round about; and such like common places, that many love to insert, desirous to counterfeit and imitate the description of the river Ilissus, of the Chast-tree, and the fine greene grasse and prety herbs growing daintily upon the ground, rising up alittle with a gentle assent, and all after the example of Plato in the beginning of his Dialogue Phaedrus, with more curiositie iwis and affectation, than grace and elegancie.

AUTOBULUS.

What needs this narration of ours (my good friend Flavianus) any such Prooeme or 〈◊〉〈◊〉 ? [ 30] for the occasion from whence arose and proceeded these discourses, requireth onely an affectionate audience, and calleth for a convenient place as it were a stage and scaffold, for to relate the action: for otherwise, of all things els requisit in a Comedie or Enterlude, there wan∣teth nothing: onely let us make our praiers unto the Muses Mother, Ladie Memorie, for to be propice unto us, and to vouchsafe her assistance, that we may not misse, but deliver the whole narration. My father long time before I was borne, having newly espoused my mother, by oc∣casion of a certeine difference and variance that fell out betweene his parents and hers, tooke a journey to Thespiae, with a full purpose to sacrifice unto Cupid the god of Love; and to the feast hee had up with him my mother also, for that 〈◊〉〈◊〉 principally apperteined unto her to performe both the praier & the sacrifice. So there accompanied him from his house, certeine of his most [ 40] familiar friends. Now when he was come to Thespiae, he found Daphnaeus the sonne of Archida∣mus, and Lysander who was in love with Simons daughter, a man who of all her woers was best welcome unto her and most accepted: Soclarus also the sonne of Aristion, who was come from Tithora: there was besides, Protogenes of Tarsos, and Zeuxippus the Lacedaemonian, both of them his olde friends and good hosts, who had given him kinde enterteinment: and my father said moreover, that there were many of the best men in 〈◊〉〈◊〉 there, who were of his acquain∣tance. Thus as it should seeme, they abode for two or three daies in the citie, enterteining one another gently at their leasure with discourses of learning, one while in the common empaled parke of exercises, where they youth used to wrestle, and otherwhiles in the Theaters and Shew∣places, keeping companie together. But afterwards, for to avoid the troublesome contentions [ 50] of Minstrels and Musicians, where it appeared that all would go by favour, such labouring there was before hand for voices, they dislodged from thence for the most part of them, as out of an enemies countrey, and retired themselves to Helicon, and there sojourned and lodged among the Muses: where, the morrow morning after they were thither come, arrived and repaired un∣to them Anthemion and Pisias, two noble gentlemen, allied both and affectionate unto Barchon, surnamed The Faire, and at some variance one with another by reason of I wot not what jealou∣sie, in regard of the affection they bare unto him. For there was in the city of Thespiae, a certeine

Dame named Ismenodora, descended of a noble house and rich withall: yea and of wise and ho∣nest carriage besides in all her life: for continued shee had no small time in widowhood with∣out blame, reproch or touch, notwithstanding shee was yoong, and therewith beautifull.

This fresh widow whiles she treated of a mariage to be made betweene Bacchon a yoong gen∣tleman, a neighbours childe, whose mother was a very familiar friend of hers; a certeine yoong maiden a kinswoman of her owne, by often talking with him, and frequenting his com∣pany much, fell herselfe in some fancie with the yoong man: Thus both hearing and speaking much good and many kinde speeches of him, and seeing besides a number of other gentlemen and persons of good woorth to be enamoured upon him; by little and little she also fell to bee in hot love with the youth: howbeit, with a full intention and resolution to doe nothing that [ 10] should be dishonest, or unbeseeming her place, parentage, & reputation, but to be wedded unto Bacchon lawfully in the open sight of the world, and so to live with him in the estate of wedlocke. As the thing it selfe seemed at the first very strange, so the mother of the yoong man of one side doubted and suspected the greatnesse of her state, and the nobility & magnificence of her house & linage, as not meet & correspondent to his cōdition, for to be a lover or to be matched there; and on the other side, some of his companions who used to ride forth a hunting with him, con∣sidering that the yoong age of Bacchon was not answerable to the yeeres of Ismenodora, buzzed many doubts in his head, and frighted him from her what they could, saying: That she might be his mother, and that one of her age was not for him; and thus by their jesting and scoffing, they hindered the mariage more, than they who laboured in good earnest to breake it: for hee [ 20] began to enter into himselfe, and considering that he was yet a beardlesse youth, and scarcely undergrowen, he was abashed and ashamed to mary a widow. Howbeit in the end, shaking off all others, he referred himselfe to Anthemion and Pisias, for to tell him their minds upon the point, and to advise him for his best: Now was Anthemion his cousen german, one of good yeeres, and elder than himselfe farre; and Pisias of all those that made love unto him, most au∣stere: and therefore he both withstood the mariage, and also checked Anthemion, as one who abandoned and betraied the yoong man unto Ismenodora. Contrariwise, Anthemion charged Pisias and said he did not well: who being otherwise an honest man, yet heerein imitated leawd lovers, for that he went about to put his friend beside a good bargaine, who now might be sped with so great a mariage, out offo worshipfull an house, and wealthy besides; to the end that he [ 30] might have the pleasure to see him a long time stripped naked in the wrestling place, fresh still, and smooth, and not having touched a woman. But because they should not by arguing thus one against another, grow by little and little into heat of choler, they chose for umpiers and judges of this their controversie, my father and those who were of his company; and thither they came: assistant also there were unto them, other of their friends, Daphnaeus to the one, and Protogenes to the other, as if they had beene provided of set purpose to plead a cause: As for Protogenes who sided with Pisias, he inveighed verily with open mouth against dame Ismenodo∣ra: whereupon Daphnaeus: O Hercules (quoth he) what are we not to expect, and what thing in the world may not happen; in case it be so that Protogenes is ready heere to give defiance and make warre against love, who all his life both in earnest and in game, hath beene wholy in love, [ 40] and all for love, which hath caused him to forget his booke, and to forget his naturall countrey, not as Laius did, who was but five daies journey distant: for that love of his was slow and heavy, and kept still upon the land: whereas your Cupid, Protogenes

With his light wings displaied and spred, Hath over seafull swiftly fled

from out of Cilicia to Athens, to see faire boies, and to converse and goe up and downe with them (for to say a trueth, the chiefe cause why Protogenes made a voiage out of his owne coun∣trey, and became a traveller, was at the first this and no other) Heere at the company tooke up a laughter, and Protogenes: Thinke you (quoth he) that I warre not against love, and not rather stande in the defence of love against lascivious wantonnesse, and violent intemperance, which [ 50] by most shamefull acts and filthy passions, would perforce chalenge and breake into the fairest, most honest, and venerable names that be? Why (quoth Daphnaeus then) do you terme mariage and the secret of mariage, to wit, the lawfull conjunction of man and wife, most vile and disho∣nest actions, than which there can be no knot nor linke in the world more sacred and holy? This bond in trueth of wedlocke (quoth Protogenes) as it is necessary for generation, is by good right praised by Polititians and law-givers, who recommend the same highly unto the people and common multitude: but to speake of true love indeed, there is no jot or part therof in the socie∣tie

and felowship of women: neither doe I thinke that you and such as your selves, whose affec∣tions stand to wives or maidens, do love them no more than a flie loveth milke, or a bee the ho∣ny combe; as caters and cookes who keepe foules in mue, and feed calves and other such beasts fatte in darke places, and yet for all that they love them not. But like as nature leadeth and con∣ducteth our appetite moderately, and as much as is sufficient to bread and other viands; but the excesse thereof, which maketh the naturall appetite to be a vicious passion, is called gourman∣dise, and pampering of the flesh: even so there is naturally in men and women both a desire to enjoy the mutuall pleasure one of another: whereas the impetuous lust which commeth with a kinde of force and violence, so as it hardly can be held in, is not fitly called love, neither de∣serveth it that name: For love if it seise upon a yoong, kinde, and gentle heart, endeth by amity [ 10] in vertue: whereas of these affections and lusts afterwomen, if they have successe and speed ne∣ver so well, there followeth in the end the fruit of some pleasure, the fruition and enjoying of youth and a beautifull body, and that is all. And thus much testified Aristippus, who when one went about to make him have a distaste and mislike of Lais the curtisan, saying, that she loved him not, made this answer: I suppose (quoth he) that neither good wine, nor delicate fish lo∣veth me, but yet (quoth he) I take pleasure and delight in drinking the one, and eating the o∣ther. For surely the end of desire and appetite, is pleasure and the fruition of it. But love if it have once lost the hope and expectation of amity and kindnesse, will not continue nor cherish and make much for beauty sake, that which is irksome and odious, be it neverso gallant and in the flower and prime of age, unlesse it bring foorth and yeeld such fruit which is familiar unto [ 20] it, even a nature disposed to amity and vertue. And therefore it is that you may heare some hus∣baud in a comoedie, speaking tragically thus unto his wife:

Thou hatest me: and I againe, thine hatred and disdaine Will eas'ly beare: and this abuse turne to my proper gaine.

For surely, more amorous than this man is not hee, who not for lucre and profit, but for the fleshly pleasure of Venus, endureth a curst, shrewd and froward wife, in whom there is no good nature nor kinde affection. After which maner Philippides the Comicall Poet scoffed at the Oratour Stratocles and mocked him in these verses: [ 30]

She winds from thee, she turnes away unkind, Hardly thou canst once kisse her head behinde.

But if we must needs call this passion Love, yet surely it shall be but an effeminate and bastard love, sending us into womens chambers and cabinets as it were to Cynosarges at Athens, where no other youthes do exercise but misbegotten bastards: or rather, like as they say, there is one kinde of gentle faulcons or roiall eagles bred in the mountaines, which Homer calleth the Blacke eagle for game: whereas other kinds there be of bastard hawks, which about pooles and meres catch fish or seaze upon heavie winged birds and slow of flight; which many times wanting their prey, make a piteous noise and lamentable cry for very hunger and famine: even so the true and naturall love is that of yoong boies, which sparkleth not with the ardent [ 40] heat of concupiscence, as Anacreon saith the other of maidens and virgins doeth: it is not be∣smered with sweet ointments, nor tricked up and trimmed, but plaine and simple alwaies a man shall see it, without any intising allurements in the Philosophers schooles, or about publicke parks of exercise and wrestling places, where it hunteth kindly and with a very quicke and pier∣cingeie after none but yoong striplings and springals, exciting and encouraging earnestly un∣to vertue, as many as are meet and woorthy to have paines taken with them: whereas the other delicate and effeminate love, that keepeth home and stirreth not out of dores, but keepeth con∣tinually in womens laps, under canapies or within curtaines in womens beds and soft pallets, seeking alwaies after daintie delights, and pampered up with unmanly pleasures, wherein there is no reciprocall amitie, nor heavenly ravishment of the spirit, is worthy to be rejected and cha∣sed [ 50] farre away: like as Solon banished it out of his common wealth, when he expresly forbad all slaves and those of servile condition to love boies or to be anointed in the open aire without the baines, but he debarred them not from the companie of women. For amitie is an honest, civill and laudable thing: but fleshly pleasure, base, vile, and illiberall. And therefore that a ser∣vile slave should make love to a sweet youth, it is neither decent, civil nor commendable: for this is no carnall love nor hurtfull any way, as that other is of women. Protogenes would have conti∣nued his speech and said more, but Daphnaeus interrupting him: Now surely, you have done it

very well (quoth he) and alledged Solon trimly for the purpose; and wee must belike, take him for the judge of a true lover, and the rule to go by, especially when he saith:

Thoushalt love boies, till lovely downe upon their face doth spring, Catching at mouth their pleasant breath, and soft thighs cherishing.

Adjoine also unto Solon (if you thinke good) the Poet Aeschylus, whereas he saith:

Unthankfull man, unkinde thou art For kisses sweet which thou hast found, Regarding not of thy deare hart, [ 10] The thighs so streight and buttocks round.

Here are proper judges indeed of love. Others I wot well there be, who laugh at them, because they would have lovers like to sacrificers, bowel-priers and soothsaiers, to cast an eie to the han∣ches and the loines: but I for my part, gather from hence a very good and forcible argument in the behalfe of women: for if the companie with males that is against kinde, neither taketh a∣way nor doth prejudice the amitie and good will of lovers, farre more probable it is that the love to women which is according to nature, is performed by a kinde of obsequious favour, and endeth in amity: for the voluntarie submission of the female to the male, was by our ancestors in olde time, ô Protogenes, termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, Grace or Favour: which is the reason that Pindarus saith Vulcane was borne of Juno 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, without the Graces. And [ 20] Sappho the Poetresse speaking to a yoong girle not as yet for her tender yeeres marriageable:

Too yoong (my childe) you seeme to me, Withouten Grace also to be.

And Hercules was asked the question of one in these termes:

What did you force the maiden by compulsion, Or win her grace and favour with perswasion.

whereas the submission in this kinde of males to males, if it be against their will, is named vio∣lence and plaine rape: but if it be voluntarie, and that upon an effeminate weaknesse they be so farre beside their right wits as to yeeld themselves to be ridden as it were and covered, for those be Platoes words, in maner of foure footed beasts; I say such love is altogether without Grace, [ 30] without decencie, most unseemly, filthy and abominable. And therefore I suppose verily, that Solon powred out those verses when he was a lustie yoonker, ranke of blood and full of naturall seed, as Plato saith: for when he was well stept in yeres he sung in another tune and wrote thus:

The sports of VENUS Lady bright, And BACCHUS now are my delight: In MUSICKE eke I pleasure take: For why? these three men joies do make.

when he had retired and withdrawen his life as it were out of a troublesome sea and tempestuous storme of Paederafltum, into the quiet calme of lawfull marriage and studie of Philosophie.

Now if we will consider better, & looke nerer into the truth, the passion of Love (ô Protoge∣nes) [ 40] be it in one sex or another, is all one & the same: but if upon a froward and contentious hu∣mor you will needs divide and distinguish them, you shall finde that this love of boies doth not conteine it selfe within compasse, but as one late borne and out of the seasonable time of age and course of this life, a very bastard and begotten secretly in darknesse, it would wrongfully drive out the true legitimate naturall love, which is more ancient. For it was but yesterday or two daies ago as one would say my good friend, and namely, since yong lads began in Greece to dis∣robe & turne themselves naked out of their clothes, for the exercise of their bodies, that it crept into these impaled places, where youthes prepared themselves for to wrestle: & there closely set∣ling it selfe, lodged and was enstalled; where by little and little when the wings were full growen, it became so insolent, that it could not be held in, but offer injury and outrage to that nuptiall [ 50] love, which is a coadjutresse with nature, to immortalize mankind, in kindling it immediately againe by generation according as the same is extinguished and put out by death. But this Pro∣togenes heere would seeme to deny that the said love tendeth to any pleasure: The truth is this, he is ashamed to confesse, and afraid to avow so much. But there must needs be devised some pretie reason, and cleanly excuse, for the touching, feeling, and handling of these faire yoong boies. Wel the pretence and colour to cover al, is amity and vertue. He bestreweth himselfe with dust against he should wrestle, he doth bath and wash in cold water, he knitteth & bendeth his

browes full gravely, he giveth it out and maketh his boast that he studieth Philosophie, that he is chaste and continent: and all this is abroad and before folke, for feare of the lawes; but when the night comes, and that every man is retired to his rest,

Sweet is the fruit that stollen is secretly, And gather'd close, while keeper is not by.

And if as Protogenes saith this Paederastium aimeth not at carnall conjunction, how then can it be love, if Venus be not there? considering that of all other gods and goddesses, her alone Cupid is destined and devoted to serve and attend upon, having neither honour, power nor authoritie, no farther than she will impart and bestow upon him. And if you say unto mee, that there may be some love without Venus, like as there is drunkennesse without wine, for a man may drinke of [ 10] a certein decoction of figs, or barly made into malt, & be drunke therewith: I answer you, that as this is but a flatulent exagitation, so the motion of such love is fruitlesse, unperfect, bringing lothsome satietie, and wearisome fulnesse soone. Whiles Daphnaeus thus spake, it appeered evi∣dently, that Pisias found himselfe galled, and was 〈◊〉〈◊〉 against him. Therefore so soone as he had made an end of his speech, after some little pause: O Hercules (quoth hee) what intolle∣rable impudency and inconsiderate rashnesse is this, that men should confesse and avow, that like dogs they be tied to women by their naturall parts, and so chase and banish this god Cupid, out of the publicke places of exercise, out of the open galleries and walks; from the pure con∣versation in open aire, sunne-shine, and before the whole world for to be ranged and brought, to little spades, hatchets, drogues, medicines, charmes and sorceries of these wanton and lasci∣vious [ 20] women? For to speake of chaste and honest dames, I say, it is not beseeming that they should either love or be loved. And heereat verily my father said, that himselfe tooke Protogc∣nes by the hand, reciting this verse out of the Poet:

Such words as these no doubt will make The Argives, armes anon to take.

For surely Pisias through his insolencie, causeth us to side with Daphnaeus, and undertake to mainteine his part, seeing he so farre exceedeth the bonds of all reason, as to bring into mariage and wedlocke, a society without love, and void of that divine instinct of amity, and inspired from heaven above: which we see how we have enough to doe for to mainteine and hold with al the yokes, bittes and bridles, of feare and shame, if this hearty affection and grace be away. [ 30] Then Pisias, I passe little (quoth he) for all these words: and as for Daphnaeus me thinks I see how it fareth with him, as it doth with a piece of brasse, which melteth not so much by force of fire, as it doth by another piece of brasse melted, if a man power the same upon it, for then anon it will be liquefied and runne together with it. And even so, the beauty of Lysandra doth not so greatly affect and trouble him, as this that conversing along time with one that is enflamed and full of fire, by touching her he is himselfe all fire: and evident it is, that unlesse hee retire with speed unto us, he will melt and 〈◊〉〈◊〉 to liquor: But I perceive (quoth he) that I do that which Anthemion should most desire and wish, namely, that I am offensive both to the judges and to my selfe; wherefore I will hold my peace & say no more: You say true indeed (quoth Anthemi∣on) you do me a great pleasure, for you should at the very first have said somwhat to the point, [ 40] and upon the particular matter now in question: I say therefore (quoth Pisias, but I protest be∣fore hand, & that aloud, that for mine owne part I will be no hinderance, but that every woman may have her lover) that this yoong man Bacchon had need to take heed and beware of the riches and wealth of Ismenodora; otherwise if wee match him with such an house of so great state and magnificence, we shall ere we be aware consume him to nothing, like a piece of tinne among brasse. For a great matter I may tell you it were, if being so yoong as he is, and espousing a wife of meane and simple degree, he should in such a mixture hold his owne, and keepe the predo∣minance as wine over water. But we may see that this gentlewoman heerel seemeth alreadie to looke for to commaund and be his master: otherwise she would never have refused and rejec∣ted so many husbands as she hath done of such reputation, so nobly descended, and so wealthy [ 50] withall, for to woo and sollicite as she doth a very boy new crept out of the shell, no better than a page but the other day, one iwis that had more need to goe to schoole still, and be under a tu∣tour and governour. And heereupon it is, that those husbands who are of the wiser sort, doe of themselves cast away, or else clip and cut the wings of their wives, that is to say, their goods and riches, which cause them to be proud and insolent, sumptuous and wasteful, full of shrewdnesse, vaine, light, and foolish; and with these wings they mount many times, take their flight and a∣way; or if they stay at home, better it were for a man to be bound with fetters of gold, as the

maner is to encheine prisoners in Aethiopia, than to be tied with the wealth and riches of his wife: But he hath said nothing as yet (quoth Protogenes) heereof, nor once touched this string, namely, how in admitting this mariage, we shall in maner invert and that ridiculously and with absurdity enough the sentence of Hesiodus who giveth counsell in these words:

At thirty yeeres (not much above nor under) of thine age, Wed thou a wife: this is the time, most meet for mariage: At foureteene yeeres a damosell doth signes of ripenesse shew, [ 10] At fifteene would she maried be, and her bedfellow know.

And we heere cleane contrary almost, will match a yoong man before he be ready for mariage, unto a woman as old againe well neere as himselfe, as if one should set dates or figges upon old stocks, to make them ripe. And why not? some one will haply say; for she is enamoured upon him; she burnes & is ready to die for love of him, I marvel much who hinders her that she goeth not to his house in a maske, that she sings not lamentable ditties at his dore, & amorous plaints, that she adorneth not his images with garlands and chaplets of flowers, and that she entreth not into combat with her corrivals, and winne him from them all by fight and feats of activity: for these be the casts of lovers; let her knit her browes; let her forbeare to live bravely and daintily, [ 20] putting on the countenance and habit meet for this passion: but if she be modest, shamefaced, sober, and honest, as that she is abashed so to doe; let her sit womanly and decently as it be∣commeth, at home in her house, expecting her lovers and woers, to come and court her there. For such a woman as doth not dissemble, but bewraieth openly that she is in love, a man would avoid and detest, so farre would he be from taking her to be his wife, or laying for the ground of his mariage such shamelesse incontinence. Now when Protogenes had made an end of his speech, and paused a while: See you not ô Anthemion (quoth Daphnaeus) how they make this a common cause againe and matter of disputation, enforcing us to speake still of nuptiall love, who denie not our selves to be the mainteiners thereof, nor avoid to enter into the daunce as they say, and to shew our selves to be the champions of it? Yes mary do I (quoth Anthemion) & [ 30] I pray you take upon you to defend at large this love: and withall let us have your helping hand about this point, as touching riches, which Pisias urgeth especially, and wherewith he seemeth to affright us more than with any thing else: What can we doe lesse quoth my father then; for were it not a reproch offred unto woman kind, and would it not greatly redound to their discre∣dit and blame, in case we would reject and cast off Ismenodora, for her love and her wealth sake? But she is brave, she is sumptuous, costly, and bearing a great port: What matters that, so long as she is faire, beautifull, and yoong? But she is come of a noble house and highly descended? What harme of that if she live in good name, and be of good reputation? for it is not necessa∣ry that wives to approove their honesty and wisdome, should be sower, austere, curst & shrewd: for chaste dames and sober matrons, doe indeed detest bitternesse, as an odious thing and in∣tollerable. [ 40] And yet some there be that call them furies, and say they be curst shrewes unto their husbands, when they be modest, wise, discret, and honest. Were it not best therefore to espouse some od Abrotonon out of Thracia, bought in open market: or some Bacchis, a Milesian * 1.1 passing in exchange for raw hides, and prized no deerer: And yet we know there be many men, whom such women as these hold most shamefully under their girdles, and rule as they list: For even minstrell wenches of Samos, and such as professed dauncing, as Aristonica, Oenanthe, with her tabour and pipe & Agathocleia, have over-topped kings and princes, yea troaden their crownes and diademes under foot: As for Semiramis a Syrian, she was at first no better than a poore wench, servant and concubine to one of the great king Ninus slaves: but after that the king him∣selfe had set his 〈◊〉〈◊〉 and fancie upon her, he was so devoted unto her, & she againe so imperious∣ly [ 50] ruled over him, and with such contempt, that she was so bold to require at his hands, that he would permit her to sit one day upon her roiall throne, under the cloth of estate, with the dia∣deme about her head, and so to give audience and dispatch the affaires of the kingdome in stead of him; which when Ninus had graunted, & given expresse charge withall, that all his subjects whatsoever should yeeld their loiall obedience to her as to his owne person, yea and performe whatsoever she ordeined and decreed: she caried herselfe with great moderation in her first commandements, to make triall of the pensioners and guard about her; and when she saw that

they gainsaid her in nothing, but were very diligent and serviceable; she commanded them to arrest and apprehend the body of Ninus the king, then to binde him fast, and finally to doe him to death. Al which when they had fully executed, she reigned indeed, & for a long time in great state and magnificence ruled all Asia. And was not Belestie I pray you a Barbarian woman, bought up even in the very market among other slaves? and yet those of Alexandria have cer∣teine temples, chappels & altars, which king Ptolomaeus who was enamoured upon her, caused to be entituled by the name of Venus Belestie? And Phryne the famous courtensan, who both heere and also at Delphos is shrined in the same temple and chappell with Cupid, whose statue all of beaten gold standeth among those of kings and queenes; by what great dowry was it that she had all her lovers in such subjection under her? But like as these persons through their effeminate [ 10] softnesse and pusillanimity, became ere they were aware a very prey and pillage to such women: so on the other side, we finde others of base degree and poore condition, who being joined in mariage to noble & rich wives, were not utterly overthrowen with such matches, nor struck saile or abated ought of their generositie and high spirit, but lived alwaies loved and honored by those wives, yea and were masters over them to their dying day. But he that rangeth and redu∣ceth his wife into a narrow compasse and low estate, as if one bent a ring to the slendernesse of his finger, for feare it should drop off, resembleth those for all the world, who clip and shave the maines of their mares, and plucke the haire off their tailes, and then drive them to water, into some river or poole: for it is said, that when they see themselves in the water so ill favouredly shorne and curtailed, they let fall their courage, stomacke, and hautie spirit, so as they suffer [ 20] themselves afterward to be covered by asses. And therefore like as to preferre the riches of a woman above her vertue, or to make choise thereof before nobility of birth were base and illi∣berall: so to reject wealth joigned with vertue and noble parentage is meere folly. King Anti∣gonus writing unto a captaine of his whom he put with a garison into the fortresse Munichia in Athens, the which he fortified with all diligence possible, commanded him not onely to make the collar and cheine strong, but the dogge also weake and leane: giving him thereby to under∣stand, that he should empoverish the Athenians, and take from them all meanes whereby they might rebell or rise against him. But a man who hath taken to wife a rich and beautifull woman, ought not to make her either poore, or foule and ill-favoured; but rather by his discretion, good government & wisdome, and by making semblance that he is ravished with no admiration [ 30] of any thing that she hath, to beare himselfe equall unto her and in no wise subject, giving by his good demeanour and carriage a counterpeise to the balance for to hold her firme, or a waight rather to make her incline and bend that way which is good for them both. Now to re∣turne unto Ismenodora, her yeeres are meet for mariage, and her person fitte for breeding and bearing children, and I heare say the woman is in the very floure and best of her time; for elder she is not (and with that he smiled upon Pisias) than any of her suters and corrivals, neither hath she any gray haires, as some of those that be affectionate to Bacchon and follow him. Now if they thinke themselves of a meet age to converse familiarly with him, what should hinder her but she should affect and fancie the yong mans person as well (if not better) as any yong maiden whatsoever. And verily these yong folke are otherwhiles hard to be matched, united and con∣corporated [ 40] together, and much a doe there is but by long continuance of time, to cast aside and shake off wantonnesse and wildenesse: for at the first there is many a soule day and blustring tempest, and 〈◊〉〈◊〉 will they abide the yoke and drawe together: but especially if there be any inkling or jelousie of other loves abroad, which like unto windes when the pilot is away do trou∣ble and disquiet the wedlocke of such yoong persons as neither be willing to obey, nor have the skill to commaund. If it be so then, that a nourse can rule her little babe sucking at her pap; a schoolemaster the boy that is his scholar; a master of exercises, the yong springall; a lover, the youth whom he loveth; the law and the captaine, a man growen and him that is able to beare armes; insomuch as there is no person of what age soever without government, and at his owne libertie to doe what he list: what absurdity is it if a wife that hath wit and discretion, and is be∣sides [ 50] the elder governe and direct the life of a yong man her husband? being as she is profitable unto him in regard she is the wiser, and besides milde and gentle in her government, for that she loveth him? Over and besides, to conclude, we all that are Boeotians (quoth he) ought both to honour Hercules, and also not to be offended with the mariage of those who are in yeeres une∣quall, knowing as we doe that he gave his owne wife Megara being thirty three yeeres olde, in mariage to Iolaus being then but sixteene yeeres of age. As these words passed to and fro, there came (as my father made report) one of 〈◊〉〈◊〉 companions galloping hard one horsebacke

from out of the city bringing newes of a very strange and wonderfull occurrent. For Ismenodo∣ra, perswading her selfe (as probable it was) that Bacchon misliked not this mariage in his heart but that he held off, for the respect and reverence that he carried unto those who seemed to di∣vert him from it, resolved, not to give over her suit, nor to cast off the yong men. Whereupon she sent for such of her friends, as were lusty yong and adventurous gallants, and withall her favourits those that wished well to her love: certaine women also who were inward with her and most trusty: and when she had assembled them all together in her house and communicated her mind unto them, she waited the very houre, when as Bacchon was wont ordinarily to passe by her dores, going well and orderly appointed forth to the publicke place of wrestling. Now when he approched nere unto her house all enhuiled and anointed as he was, accompanied only [ 10] with two or three persons, Ismenodora her selfe stepped forth of dores, crossed the way upon him and only touched the mandilion that he had about him: which signall being given, all at once her friends leapt forth & faire caught up this faire youth in his mandilion and dublet as he was, and gently caried him into her house, and immediatly shut the dores fast locked. No sooner had they gotten him within dores, but the women in the house turning him out of his upper mandi∣lion aforesaid, put upon him a faire wedding robe, & with all the servants of the house ran up and downe, and adorned with ivie and olive branches the dores and gates not onely of Ismenodora but also of Bacchons house: and with that a minstrill wench also passed along through the street piping and singing a wedding song. As for the citizens of Thespiae and the strangers who were there at that time, some of them tooke up a laughter, others being angry and offended hereat, [ 20] incited the masters and governours of the publicke exercises (who indeed have great authority over the youth and carry a vigilent eie unto them, for to looke nerely unto all their behaviours) whereupon they made no account at all of the present exercises then in hand, but leaving the theater, to the dore they came of Ismenodora, where they fell into hot reasoning and debating of the matter one against another. Now when the said friend of Pisias was come in all haste ri∣ding upon the spurre with this newes, as if he had brought some great tidings out of the campe in time of warre, he had no sooner uttered, panting for want of winde and in maner breathlesse, these words, Ismenodora hath ravished Bacchon, but Zeuxippus, as my father told the tale, laughed heartily, and out of Euripides (as he was one who alwaies loved to reade that Poet) pronounced this sentence: [ 30]

Well done faire dame: you having wealth at will, Are worldly wise, your minde thus to fulfill.

But Pisias, rising up in great choler, cried out, O the will of God, what will be the end of this li∣centious libertie, which thus overthroweth our citie? seeing how all the world is growen alrea∣dy to this passe, that through our unbrideled audaciousnesse, we doe what we list, and passe for no lawes? but why say I lawes, for haply it is but a ridiculous thing to take indignation for the transgressing of civill law and right: for even the very lawe of nature is violated by the insolent rashnesse of women. Was there ever the like example seene in the very isle Lemnos? Let us be gone (quoth he) goe we and quit from hence foorth the wrestling schooles, and publike place of exercises, the common hall of justice, and the senate house, and commit all to wo∣men, [ 40] if the city be so inervate as to put up such an indignitie. So Pisias brake company and de∣parted in these termes, and Protogenes followed after him, partly as angry as he, and in part ap∣peasing & mitigating his mood a little. Then Anthemion: To say a trueth (quoth he) this was an audacious part of hers, and savouring somwhat of the enterprise of those Lemnian wives in old time, and no marvell; for we our selves know that the woman was exceeding amorous. Here∣at Soclarus: Why thinke you (quoth he) that this was a ravishment indeed, and plaine force, and not rather a subtile devise and stratageme, as it were of a yong man himselfe, who hath wit at wil, to colour and excuse himselfe, in that escaping out of the armes of his other lovers, he is fallen into the hands of a faire, yoong and wealthie Ladie. Never say so (quoth Anthemion) nor in∣terteine such an opinion of Bacchon: for say that he were not of a simple nature (as he is) and [ 50] plaine in all his dealings, yet would he never have concealed so much from me, considering that he hath made me privie to all his secrets, and knoweth full well that in these matters I was of all other most ready to second and set forward the sute of Ismenodora. But a hard matter it is to withstand not anger as Heraclitus saith, but love: for whatsoever it be that it would have, com∣passe the same it will, though it be with the perill of life, though it cost both goods and reputa∣tion. For setting this thing aside, was there ever in all our citie, a woman more wise, sober and modest than Ismenodora? when was there ever heard abroad of her, any evill report, and when

went there so much as a light suspition of any unhonest act out of that house? Certes we must thinke and say, that she seemes to have beene surprised with some divine instinct supernaturall and above humane reason. Then laughed Pemptides: You say even true (quoth he) there is a certeine great maladie of the bodie, which thereupon they call sacred: is there any marvell then that the greatest and most furious passion of the minde some do terme sacred and divine? But it seemes unto me, that it fares with you here, as I saw it did sometime with two neighbours in Ae∣gypt, who argued & debated one with another upon this point, that whereas there was presented before them in the way as they went, a serpent creeping on the ground, they were resolved both of them, that it presaged good & was a luckie signe; but either of them tooke & challenged it to himselfe: for even so when I see that some of you draw love into mens chambers, and others in∣to [ 10] womens cabinets, as a divine and singular good thing, I nothing wonder thereat, considering that this passion is growen to such power and is so highly honoured, that even those who ought to clip the wings thereof, and chace it from them of all sides, those be they that magnifie and 〈◊〉〈◊〉 it most. And verily hitherto have I held my peace as touching this matter in question, for that I saw the debate and controversie was about a private cause rather than any publicke matter: but now that I see how Pisias is departed, I would gladly heare and know of you, whereat they ai∣med and tended, who first affirmed that Love was a God? When Pemptides had propounded this question, as my father addressed himselfe and began to make his answere, there came ano∣ther messenger in place, whom Ismenodora had sent from the citie, for to bring Anthemion with him; for that the trouble and tumult in maner of a sedition grew more and more within the [ 20] towne, by occasion that the two masters of the publicke exercises, were at some difference one with another, whiles the one was of this minde that Bacchon was to be redemanded and delive∣red, the other againe thought that they were to deale no farther in the matter. So Anthemion arose incontinently and went his way with all speed and diligence possible: and then my father calling to Pemptides by name, and directing his speech unto him: You seeme Pemptides (quoth he) in my conceit, to touch a very 〈◊〉〈◊〉 and nice point, or rather indeed to stirre a string that would not be stirred, to wit, the opinion and 〈◊〉〈◊〉 that we have as touching the gods, in that you call for a reason and demonstration of them in particular. For the ancient faith and beleefe received from our ancients in the country where we are borne is sufficient, than which there can not be said or imagined a more evident argument: [ 30]

For never was this knowledge found, By wit of man or sense profound.

But this tradition being the base and foundation common to all pietie and religion, if the certi∣tude and credit thereof received from hand to hand be shaken and mooved in one onely point, it becommeth suspected and doubtfull in all the rest. You have heard no doubt how Euripides was coursed and troubled for the beginning of his Tragoedie Menalippe, in this maner:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Jupiter whose name I know By heare-say onely and no mo.

And verily he had a great confidence in this Tragoedie, being as it should seeme magnificent∣ly [ 40] and with exquisit elegancie penned: but for the tumultuous murmuring of the people, 〈◊〉〈◊〉 changed the foresaid verses, as now they stand written:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. God Jupiter (which name in veritie Doth sort full well to his 〈◊〉〈◊〉 .)

And what difference is there by our words and disputation, betweene calling the opinion which we 〈◊〉〈◊〉 of Jupiter and of 〈◊〉〈◊〉 into question and making doubt of Cupid or Love? For it is not now of late, and never before, that this God begins to call for altars or to challenge sacrifi∣ces: neither is he a stranger come among us from some barbarous superstition, like as certeine Attae and I wot not what Adonides and Adonaei, brought in by the meanes of some halfe-men or [ 50] mungrell Hermaphrodites and odde women; and thus being closely crept in, hath met with cer∣teine honours and worships farre unmeet for him, in such sort as he may well be accused of ba∣stardice and under a false title to have beene enrolled in the catalogue of the gods: for my good friend, when you heare Empedocles saying thus,

And equall to the rest in length and bredth, was Amitie;

But see in 〈◊〉〈◊〉 thou it beholde, not with deceitfull eie.

you must understand him, that he writeth thus of Love; for that this God is not visible, but ap∣prehended onely by opinion and beleefe, among other Gods which are most ancient. Now if of all them in particular, you seeke for a proofe and demonstration, laying your hands upon echtemple, and making a sophisticall triall by every altar, you shall find nothing void and free from calumniation and envious slander: for not to go farre off, marke but these verses:

But Venus uneth can I see How great a goddesse she should be: Of Cupid she the mother is, [ 10] And she alone that Love doth give: Whose children we (you wot wel this) Are all, who on the earth do live.

And verily, Empedocles called her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, fertile or giving life: Sophocles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, fruitfull: both of them using most fit and pertinent attributes. Howbeit, this great and admirable worke, to wit, Generation, is wrought principally and directly by Venus, but collaterally and as an accessary by Love: which if love be present, is pleasant & acceptable; con∣trariwise, if love be away, and not assistent thereto, surely the act thereof remaineth altogether not expetible, dishonorable, without grace and unamiable. For the conjunction of man and woman without the affection of love, like as hunger and thirst which tend to nothing else but [ 20] satiety and fulnesse, endeth in nought that is good, lovely and commendable: but the goddesse Venus, putting away all lothsome satiety of pleasure, by the meanes of love, engendred amitie and friendship, yea and temperature of two in one. And herereupon it is that Parmentdes verily affirmeth love to be the most ancient worke of Venus, writing thus in his booke intituled Cos∣mogenia, that is to say, the creation of the world.

And at the first she framed love Before all other gods above.

But Hesiodus seemeth in mine opinion more physically to have made love more ancient than any other whatsoever, to the end that all the rest by it might breed and take beginning. If then we bereave this love of the due honours ordained for it, certes those which belong to Venus will [ 30] not keepe their place any longer. Neither can it be truely said that some men may wrong and reproch love, and forbeare withall to doe injurie unto Venus. For even from one and the same stage we doe here these imputations, first upon love:

Love idle is it selfe, and in good troth Possesseth such like persons, given to sloth.

And then againe upon Venus:

Venus (my children) hath not this onely name Of Venus or of Cypris: for the same Answere right well to many an attribute, And surname, which men unto her impute. [ 40] For hellshe is: and also violence That never ends, but aie doth recommence And furious rage, yong folke for to incense

Like as, of the other gods there is not one almost, that can avoid the approbrious tongue of un∣lettered rusticity and ignorance. For do but consider and observe god Mars, who as it were in an Caldaean and Astronomicall table standeth in a place diametrally opposit unto love, 〈◊〉〈◊〉 I say, what great honours men have yeelded unto him, and contrariwise what reprochfull termes they give him againe:

Mars is starke blinde and seeth not (faire dames) but like wilde bore, [ 50] By turning all things up side downe, works mischeife evermore.

Homer calleth him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, imbrued with blood and polluted with murders; likewise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, variable and leaping from one side to another. As for Chrysippus, by ety mologizing and deriving this gods name, fastneth upon him a criminous accusation, saying that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for so he is named, in Greeke, cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say to murder and destroy:

giving thereby occasion unto some, to thinke that the facultie and power in us, prone to warre, fight, debate, quarrell, anger, and fell stomacke, is called 〈◊〉〈◊〉 , that is to say, Mars. Like as others also will say, that concupiscence in us, is termed Venus; our gift of speaking, Mercurie; skill in arts and sciences, Muses; and prudence, Minerva. See you not how deepe a pit and downe∣fall of Atheisme and impietie is ready to receive and swallow us up, in case we range and distri∣bute the gods according to the passions, powers, faculties and vertues that be in us?

I see it very well (quoth Pemptides:) but neither standeth it with pietie and religion, to make gods to be passions; nor yet contrariwise, to beleeue that passions be gods. How thinke you then (quoth my father) is Mars a god, or a passion of ours? Pemptides answered, That he thought him to be a god, ruling and ordering that part of our soule wherein is seated animosi∣tie, [ 10] anger and manly courage. What Pemptides, cried out my father then, hath that turbulent, warring, overthwart and quarrelling part in us, a deitie to be president over it; and shall this that breedeth amity, societie and peace, be without a divine power to governe it? Is there indeed, a martiall and warlike god of armes, called thereupon Stratius and Enyalius, who hath the superin∣tendance and presidence of mutuall murders wherein men kill and bekilled, of armour, wea∣pons, arrowes, darts and other shot of assaults and scaling walles, of saccage, pillage and boo∣ties? Is there never a god, to be a witnesse, guide, director and coadjutour of nuptiall affection and matrimoniall love, which endeth in unitie, concord and fellowship? There is a god of the woods and forests, named Agroteros, who doth aide, assist and encourage hunters, in chasing and crying after the roe-bucke, the wilde goat, the hare and the hart; and they who lie in secret [ 20] wait for to intercept woolves and beares in pitfalles, and to catch them with snares, make their praiers to Aristaeus,

Who first, as I have heard men say, Did grinnes and snares for wilde beasts lay.

And Hercules when he bent his bowe, and was ready to shoot at a bird, called upon another god: and as Aeschylus reporteth,

Phoebus the hunter, directed by-and-by, His arrow straight, as it in aire did fly.

And shall the man who 〈◊〉〈◊〉 after the fairest game in the world, even to catch friendship and amitie, have no god nor demi-god, no angell to helpe, to favorise, and speed his enterprise and [ 30] good endevours? For mine owne part, my friend Daphnaeus, I take not man to be a more base plant or viler tree, than is the oake, the mulberie tree, or the vine which Homer honoureth with the name of Hemeris, considering that in his time and season he hath a powerfull instinct to bud and put foorth most pleasantly, even the beauty both of body and minde. Then (quoth Daph∣naeus) who ever was there, before God, that thought or said the contrary? Who? answered my father: mary even all they verily, who being of opinion, that the carefull industrie of plowing, sowing and planting, apperteineth unto the gods:

For certaine Nymphs they have hight Driades Whose life they say is equall with the trees.

And as Pindar us writeth, [ 40]

God Bacchus who the pure resplendent light Of Autumne is, and with his kinde influence Doth nourish trees, and cause to graw upright, And fructifie at length in affluence.

Yet for all this are not perswaded that the nouriture and growth of children, and yong folke, who in their prime and flour of age, are framed and shaped to singular beauty and feature of personage, belongeth to any one of the gods or demy gods. Neither by their saying, any deitie or divine power, hath the care & charge of man, that as he groweth he should shoot up streight, and arise directly to vertue; and that his naturall indument and generous ingenuity should be perverted, daunted and quelled, either for default of a carefull tutour and directour, or through [ 50] the leawd and corrupt behaviour of bad company about him. And verily were it not a shame∣full indignity and ingratitude thus to say: and in this behalfe to drive God as it were from that bounty and benignity of his to mankinde, which being defused spred and dispersed over all, is defectious in no part, no not in those necessary actions and occasions, where of some have their end more needfull iwis many times than lovely or beautifull to see to. As for example, even our very birth at first, is nothing sightly at all nor pleasant, in regard of the bloud and bitter pangs that do accompany it, yet hath the same a goddesse to be the president & overseer there∣of,

to wit Lucina, called thereupon Lochia and Ilithyta. Besides, better it were for a man never to have bene borne, than to become evill and naught, for want of a good governor and guardian. Moreovor the deitie and devine power, leaveth not man destitute when he is sicke, no nor when he is dead: but some God there is or other, that hath an office and function even then, and is powerfull in those occasions: there is one, I say, that helpeth to convey the soules of such as have ended their life, from hence into another world, and to lay them in quiet repose, who for bestowing and transporting of them in that sort is called Catunastes and Psychopompos accor∣ding as he saith.

The shady night never bare (The harps to sound) a fine musician: [ 10] Nor prophet secrets to declare: Ne yet in cures a good phisitian: But for the soules of dead, below, In their due place, them to bestow.

And yet in these ministeries and functions many odious troubles and incombrances there be: whereas contrariwise there can be named no worke more holy, no exercise, game of price or profession of maisteries, whatsoeuer, whereof it beseemeth a god better, to have the dispose, pre∣sidence and oversight, than is the charge and regard, to order and rule the desires of lovers, af∣fecting and pursuing beautifull persons in the floure and prime of their age. For herein their is nothing foule, nothing forced not by constraint: but that gentle perswasion & attractive grace, [ 20] which yeelding in trueth a pleasant and sweet labor, leadeth all travell whatsoever unto vertue and amitie; which neither without a god can attaine unto the desired end which is meet and convenient, nor hath any other god, for the guide, master, and conductor, than Love which is the companion of the Muses graces and Venus;

For Cupid sowing secretly In heart of man a sweet desire, And heat of Love, immediatly By kindling milde and gentle fire.

According as Menalippedes saith, tempereth the pleasantest things that be with those that are most faire and beautifull. How say you Zeuxippus, is it not so? Yes verily (quoth he) I am alto∣gether [ 30] of that minde: for to hold the contrary were very absurd. Then (quoth my father a∣gaine) and were it not as monstrous, that whereas amitie hath foure severall kindes and bran∣ches, according as the ancient Philosophers haue divided it: The first in nature, then that of propinquity and locall affinity, the third of society, and the last this of love, every one of the rest should have a god to be the president and governour thereof, to wit, surnamed either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and this amorous amitie onely or love as accursed, in∣terdicted and excommunicate, be left without a lord and ruler? considering that it requireth more care, solicitude and government than all the rest? It doth indeed (quoth Zeuxippus) and need it hath out of that which is strange but proper and familier, of the owne.

Moreover (quoth my father) a man may here take hold by the way of Plato his opinion and [ 40] doctrine to this purpose: to wit, that there is one kind of furie transmitted from the body to the soule proceeding from certaine indispositions and malignant distemperatures of ill humours, or else occasioned by some hurtfull winde or pernitious spirit that passeth and entreth into it, and this furie is a sharpe and dangerous disease. There is another not without some divine in∣stinct: neither is it engendred at home and within us: but a strange inspiration it is, comming from without, a very alienation of reason, sense, and understanding, the beginning and motion whereof ariseth from some better power and a certaine divine puissance. And this passion in ge∣nerall is named Enthusiasmus, as one would say, a divine inspiration. for like as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Greeke signifieth repletion with spirit or winde. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is full of prudence and wit: Even so saith he an agitation and shaking of the soule is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the partici∣pation [ 50] and society of some more heavenly and divine power. Now this enthusiasme is subdevi∣ded: for one part thereof is propheticall, and can skill of foretelling naturall things, when one is inspired and possessed by Apollo. A second is Bacchanall sent from Bacchus whereof Sophocles speaketh in one place thus,

And see you dance. With Corybants.

For those furies of dame 〈◊〉〈◊〉 the mother of the gods, as also Panique & terrors frights hold 〈◊〉〈◊〉

of the Bacchenall sacred ceremonies. The third proceedeth from the Muses, which meeting with a tender and delicate soule, not polluted with vice, stirreth up and raiseth a poeticall spi∣rit, and musicall humour: as for that raging and martiall Enthusiasme ( for Arinianius it is called) that furious inspiration breathing warre, is well knowen to every man, for to proceed from god Mars; a furie wherein there is no grace, no musicall sweetnesse, hindring the gene∣ration and nourishment of children, and inciting people to take armes. There remaineth one alienation more of the understanding ô Daphnaeus, and an exstacie or transportation of mans spirit, and the same not obscure, nor quiet and calme: concerning which I would demand of Pemptides heere,

What god is he, that shakes the speare [ 10] In hand, which doth so faire fruit beare.

Even this ravishment of love, setled as well upon faire and goodboies, as honest and sober dames; which is the hottest and most vehement transportation of the minde: for see you not that even the very soldier and warrior himselfe, comming once to be surprised therewith, laide downe his armes presently, and cast off his warlike furie,

For then his servants joy did make, And corselet from his shoulders take.

and himselfe having no more minde to battell, sat still looking upon others that fought. And as for these Bacchanail motions, these wanton skippings and frisks of the Corybantes, they use to appease and stay by changing, onely in dauncing of the measures, the foot Trochaeus into [ 20] Spondaeus; and in song, the Phrygian tune into the Dorique: semblably Pythia the priestresse of Apollo, being once come downe from her three footed fabricke, upon which she receiveth that incentive spirit of furie, remaineth quiet and in calme tranquillity: whereas the rage of love, after it hath once in good earnest caught a man, and set him on fire, there is no musicke in the world, no charme, no lenitive song, no change of place able to stay it: for amorous persons when they be present, doe love, if they be absent, doe long; in the day time they follow after their sweet hearts, by night they lie and watch at their doores; fasting and sober they call upon their faire paramours, full and drunken, they sing and chant of them: neither are poeticall fan∣cies and inventions, as one sometimes said for their lively and effectuall expression, the dreams of persons waking; but rather this may be verified of lovers imaginations, who devise and talke [ 30] with their loves absent, as if they were present, they salute, embrace, chide, and expostulate with them, as if they saw them in place: for it seemeth that our ordinarie sight doth depaint o∣ther imagination with liquid and waterish colours, which quickly passe away, are gone and de∣parted out of our minds: but the fancies and visions of Lovers being imprinted in their cogita∣tions by fire or enambled, leave in their memorie lively images surely engraved, which move, live, breath, speake, remaine and continue euer after; like as Cato the Romane said, that the soule of the lover lived & dwelt in the soule of the loved: for that there is setled sure in him the visage, countenance, manners, nature, life, and actions of the person whom he loveth, by which being led and conducted, he quickly dispatcheth and cutteth off a long jorney, as the * 1.2 Cynicks are wont to say, finding a short, compendious and directway unto vertue: for hee [ 40] passeth speedily from love to amity and friendship, being caried on end by the favour of this God of Love, with the instinct of his affection, as it were with winde and tide, with weather and water together: in summe, I say, that this enthusiasme or ravishment of lovers is not with∣out some divine power, and that there is no other god to guide and governe it, than he whose feast we solemnize, and unto whom we sacrifice this very day: howbeit, for that we measure the greatnesse of a god by puissance especially & profit, according as among all humane goods, we holde roialty and vertue to be most divine, and so to call them. It is time now to consider first and formost, whether Love be inferior to any other god in power? And verily Sophocles saith:

Venus in power doth much availe, To win a prise and to preuaile. [ 50]

Great also is the puissance of Mars: and verily we see the power of all other gods to be after a sort divided in these matters two waies, the one is allective, and causeth us to love that which is beautifull and good, the other is adversative, and maketh us to hate that which is soule and bad, which are the first impressions, that from the beginning are engraven in our mindes, according as Plato in one place speaketh of the Idea. Let us now come to the point, and consider how the very act alone of Venus may be had for a groat or some such small piece of silver, neither was

there ever man knowen to endure any great travell, or to expose himselfe to any danger, for the enjoying of such a fleshly pleasure, unlesse he were amorous withall and love sicke. And to forbeare heere to name such curtisanes as Phryne and Lais were, we shall finde my good friend, that Gnathaenium the harlot,

At lanterne light in euening late, Waiting and calling for some mate.

is many time passed by and neglected: but otherwhiles againe

If once some sudden spirit moove, The raging fit of fervent love.

it maketh a man to prize and esteeme the foresaid pleasure which erewhile he reckoned nothing [ 10] woorth, comparable in value to all the talents as they say, of Tantalus treasure, and equall to his great seignorie and dominion; so enervate is the delight of Venus, and so soone bringeth it lothsome sacietie, in case it be not inspired with the power of love: which we may see yet more evidently by this one argument; namely, that therebe many men who will be content to part with others in this kind of venereous pleasure, yea, and can find in their harts to prostitute unto them not only their mistresses and concubines, but also their owne espoused wives; as it is reported of that Galba or Cabbas a Romane, who, if I doe not mistake, invited Maecenas upon a time unto his house, & feasted him; where perceiving how from him to his wife there passed some wanton nods and winkings, which bewraied that hee had a minde and fancie to her, he gently rested his head upon a pillow or cushion, making semblance as though he would take a [ 20] nap and sleepe, whiles they dallied together: in the meane time when one of the servants which were without spying his time, came softly to the table for to steale away some of the wine that stood there; avaunt unhappy knave (quoth Galba) being broad awake, and open eied, knowest thou not that I sleepe onely for Maecenas sake? But peradventure this was not so strange a mat∣ter, considering that the said Galba was no better than one of the buffons or pleasants that pro∣fesse to make folke merry and to laugh. I will tell you therefore another example: At Argos there were two of the principall citizens concurrents, and opposite one to the other in the go∣vernment of the city, the one was named Philostratus, & the other Phaulius; now it fortuned up∣on a time that king Philip came to the towne: and commonly thought it was, that Phaulius plot∣ted and practised to atteine unto some absolute principallity and sovereignty in the city, by the [ 30] meanes of his wife, who was a yoong and beautifull ladie, in case he could bring her once to the kings bed, and that she might lie with him. Nicostratus smelling and perceiving as much, wal∣ked before Phaulius doore and about his house for the nonce, to see what he would do: who in∣deed having shod his wife with a paire of high shooes, cast about her a mantle or mandilion, and withall set upon her head a chaplet or hat after the Macedonian fashion, and dressed her every way like unto one of the kings pages; sent her secretly in that habit and attire unto his lod∣ging. Now considering there hath beene in times past and is at this present such a number of amourous persons and lovers, have you ever read or knowen that any one of them hath beene the bawd to prostitute his owne love, though he might thereby have gained sovereigne majesty, and obteined the divine honours of Jupiter? I verily beleeve no: for why? there is not a person [ 40] dare quetch to contradict and oppose himselfe in government of State against the actions of princes and tyrants? But on the other side, corrivals they have and concurrents many in love, such as will not sticke to beard them in the question of faire, yong and beautifull persons, whom they affect and fancie. For it is reported that Aristogiton the Athenian, Antileon the Meta∣pontine, and Menalippus of Agrigentum never contended nor contested with the tyrants, for all they saw them to waste and ruinate the common-weale, yea, to commit many 〈◊〉〈◊〉 outrages; but when they began once to sollicit and tempt their paramors and loves, then they rose up as it were in the defence of their sacred temples and sanctuaries, then they stood against them even with the hazzard and perill of their lives. It is said, that king Alexander wrote unto Theodorus the brother of Proteas in this wise: Convey unto me that Musicall wench of thine, [ 50] that sings so daintily, and receive for her ten talents, which I send by this bearer; let me have her, I say, unlesse thou thy selfe be in love with her. When Antipatrides another of his minions, came in a maske on a time to his house, accompanied with a prety girle that plaied upon the psaltery, & sung passing well; Alexander taking great delight & contentment in the said damo∣sell, demanded of Antipatrides, whether he were not himselfe enamoured of her. And when he answered, Yes verily, and that exceeding much. A mischiefe on thee (quoth he) leud varlet as

thou art, and the divell take thee: but the wench he absteined from, and would not so much as touch her. But marke moreover & besides, of what power, even in martiall feats of armes, Love is: Love I say, which is not (as saith Euripides)

Of nature slow, dull, fickle, inconstant, Nor in soft cheeks of maidens resiant.

For a man that is possessed secretly in his heart with Love, needeth not the assistance of Mars when he is to encounter with his enemies in the field; but having a god of his owne with∣in him, and presuming of his presence,

Most prest he is and resolute, to passe through fire and seas; [ 10] The blasts of most tempestuous windes, he cares not to appease.

And all for his friends sake, and according as he commandeth him. And verily, of those chil∣dren, aswell sonnes as daughters, of lady 〈◊〉〈◊〉 , who in a Tragoedie of Sophocles are represented to be shot with arrowes, and so killed, one there was, who called for no other to helpe and 〈◊〉〈◊〉 her at the point of death, but onely her paramor, in this wise:

Oh that some god my Love would send, My life to save, and me defend.

Ye all know I am sure, doe ye not? how and wherefore Cleomachus the Thessalian died in combat? Not I for my part (quoth Pemptides) but gladly would I heare and learne of you. [ 20] And it is a storie (quoth my father) worth the hearing and the knowledge. There came to aide the Chalcidians, at what time as there was hot warre in Thessalie against the Eretrians, this Cle∣omachus: now the Chalcidians seemed to be strong enough in their footmen, but much adoe they had, and thought it was a difficult piece of service, to breake the cavallerie of their enemies, and to repell them. So they requested Cleomachus their allie and confederate, a brave knight, and of great courage, to give the first charge, and to enter upon the said men of armes. With that, he asked the youth whom he loved most entirely, and who was there present, whether he would beholde this enterprise, and see the conflict: and when the yong man answered Yea, and withall, kindly kissing and embracing him, set the helmet upon his head; Cleomachus much more hardy and fuller of spirit than before, assembled about him a troupe of the most valou∣rous [ 30] hosemen of all the Thessalians, advanced forward right gallantly, and with great resolution set upon the enemies, in such sort, as at the very first encounter he brake the front, disarraied the men of armes, and in the end put them to flight. Which discomfiture, when their infante∣rie saw, they also fled: and so the Chalcidians woon the field, and archieved a noble victorie. Howbeit, Cleomachus himselfe was there slaine, and the Chalcidians shew his sepulchre and monument in their Market place, upon which there standeth, even at this day, a mighty pillar erected. And whereas the Chalcidians before-time held this paederastie or love of yoong boies an in famous thing, they of all other Greeks ever after affected and honoured it most. But Aristotle writeth, that Cleomachus indeed lost his life after he had vanquished the Eretrians in battell: but as for him who was thus kissed by his lover, he saith that he was of Chalcis in Thrace, [ 40] sent for to aide those of Chalcis in 〈◊〉〈◊〉 : and hereupon it commeth that the Chalcidians use to chant such a caroll as this:

Sweet boies, faire impes extract from noble race, Endued besides with youth and beauties grace, Envie not men of armes and bolde courage, Fruition of your prime and flowring age: For here aswell of Love and kinde affection, As of prowesse, we all do make profession.

The lover was named Anton, and the boy whom he loved Philistus, as Dionysius the Poet writeth in his booke * 1.3 of Causes. [ 50]

And in our city of Thebes, ô Pemptides, did not one Ardetas give unto a youth whom he loved, a complet armour, the day that he was enrolled souldier, with the inscription of Ardetas his owne name? And as for Pammenes an amorous man and one well experienced in love mat∣ters, he changed and altered the ordinance in battell of our footmen heavily armed, reprooving Homer as one that had no skill nor experience of love; for ranging the Achaeans by their tribes and wards, and not putting in array the lover close unto him whom he loveth: for this indeed had beene the right ordinance, which Homer describeth in these words:

The Morians set so close, and shield to shield So iointly touch'd, that one the other held.

And this is the onely battalion and armie invincible. For men otherwhiles in danger abandon those of their tribe, their kindred also and such as be allied unto them: yea, and beleeve me, they forsake their owne fathers and children: but never was there enemie seene, that could passe through, and make way of evasion betweene the lover and his darling, considering that such, ma∣ny times, shew their adventerous resolution in a bravery, and how little reckoning they make of life, unto them being in no distresse nor requiring so much at their hands. Thus Thero the Thessalian laying and clapping his left hand to a wall, drew forth his sword with the right, and cut off his owne thumbe, before one whom he loved, and challenged his corrivall to doe as much, [ 10] if his heart would serve him. Another chanced in fight to fall groveling upon his face, and when his enemie lifted up his sword to give him a mortall wound, he requested him to stay his hand a while untill he could turne his body, that his friend, whom he loved, might not see him wounded in his backe part. And therefore we may see, that not onely the most martiall and warlicke nations are most given to Love, to wit, the Boeotians, Lacedaemonians, and Candiots, but also divers renowmed princes and captaines, of olde time: as namely, Meleager, Achilles, Aristomenes, Cimon, Epaminondas. And as for the last named, he had two yong men whom he deerely loved, Asopicus and Zephiodorus, who also died with him in the field at Mantinea, and was likewise interred neere unto him. And when Asopicus became hereupon more terrible un∣to his enemies, and most resolute, Euchnanus the Amphyssian, who first made head against him, [ 20] resisted his furie, and smote him, had heroique honors done unto him by the Phocaeans. To come now unto Hercules; hard it were to reckon and number his loves they were so many: But among others, men honour and worship to this day Iolaus, because they take him to have beene Hercules his derling, in so much as upon his tombe the manner is of lovers to take a corporall oth and assurance of reciprocall Love. Moreover it is reported of Apollo, that being skilfull in Physicke, he saved the life of Alcestis being desperatly sicke, for to gratifie Admetus, who as he loved her intirely being his wife, so he was as tenderly beloved of him. For the Poets doe fable, that Apollo, being inamoured, for pure Love,

Did serve Admetus one whole yeere As one that his hir'd servant were. [ 30]

And here it falleth out, in some sort well, that we have made mention of Alcestis: for albeit wo∣men have ordinarily much dealing with Mars, yet the ravishment and furious fits of Love dri∣veth them otherwhiles to enterprise somewhat against their owne nature, even to voluntarie death: and if the 〈◊〉〈◊〉 fables are of any credit, and may goe currant for trueth, it is evident by such reports as goe of * 1.4 Alcestis of Protesilaus, and Euridice the wife of Orpheus, that Pluto o∣beieth no other god but onely Love, nor doth what they command. And verily howsoever in regard of all other gods, as Sophocles saith,

He cannot skill of equity, of favour and of grace. But onely with him Iustice straight, and rigour taketh place. [ 40]

Yet he hath good respect and reverence to lovers, and to them alone he is not implacable nor inflixible. And therefore a good thing it is, my friend, I confesse, to be received into the re∣ligious confraternity of the Eleusinian mysteries: but I see that the votaries professed in Love, are in the other world in better condition accepted with Pluto: And this I say as one who nei∣ther am too forward in beleeving such fables of Poets, nor yet so backward as to distrust and discredit them all: for I assure you they speake well, and by a certaine divine fortune and good hap they hit upon the trueth, saying as they do, that 〈◊〉〈◊〉 but lovers returne from hell unto this light againe: but what way and how they wot not; as wandring indeed and missing of the right path, which plato of all men first by the meanes of philosophy found out and knew. And yet a∣mong [ 50] the Aegyptians fables, there be certaine small slender and obscure shadowes of the truth, dispersed here an there. Howbeit they had need of an expert and well experienced hunter, who by small tracts knoweth how to trace and finde out great matters. And therefore let us passe them over.

And now that I have discoursed of the force and puissance of Love being so great as it ap∣peareth, I come now to examine and consider the bountie and liberality thereof to mankinde, not whether it conferre many benefits upon them, who are acquainted with it, and make use

thereof (for notable they be and well knowen to all men) but whether it bringeth more and greater commodity to those that are studious of it, and be amorous? For Euripides, howsoever he were a great favourit of Love; yet so it is, that he promised and admired that in it, which of all others is least, namely when he said,

Love teacheth Musicke, marke when you will Though one before thereof had no skill.

For he might as well have said, that it maketh a man prudent and witty, who before was dull and foolish; yea & valiant, as hath 〈◊〉〈◊〉 said, who before was a coward; like as they that by putting into fire burning peeces of wood, make them firme and straight, where as they were before weake and tender: Semblably, every amorous person becommeth liberall and magnificent, al∣though [ 10] he had, beene aforetime a pinching snudge: For this base avarice and micherie waxeth soft, and melteth by love, like as iron in the fire, in such sort, as men take more pleasure to give away and bestow upon those whom they love, than they doe, to take and receive of others. For yee all know well how Anytus the sonne of Anthenion was inamoured upon Alcebiades, and when he had invited certaine friends and guests of his unto a sumptuous and stately feast in his house, Alcibiades came thither in a maske to make pastime; and after he had taken with him one halfe of the silver cups that stood upon the boord before them, went his waies, which when the guests tooke not well, but said that the youth had behaved himselfe vere proudly and malipertly toward him. Not so (quoth Anytus) for he hath dealt very courteously with me, in that, when he might have gone away withall, he left thus much behinde for me. Zeuxippus taking ioy hereat: [ 20] O Hercules (quoth he) you want but a little of ridding quite out of my heart that hereditary ha∣tred derived and received from our ancestors, which I have taken against Anytus, in the behalfe of Socrates and Philosophie, in case he were so kinde and courteous in his love. Be it so (quoth my father) but let us proceed: Love is of this nature, that it maketh men otherwise melancho∣licke, austere, and hard to be pleased or conversed withall, to become more sociable, gentle and pleasant: for as ye know well enough,

More stately is that house in sight, Wherein the fire burnes cleere and bright.

and even so, a man is more lightsome and jocund, when he is well warmed with the heat of love. But the vulgar sort of men are in this point somewhat perversly affected and beside all reason; [ 30] for if they see a flashing celestiall light in an house by night, they take it to be some divine appa∣rition, and woonder thereat: but when they see a base, vile, & abject mind suddenly replenished with courage, libertie, magnificence, desire of honour, with grace, favour and liberality, they are not forced to say as Telemachus did in Homer:

Certes some god, I know full well, Is now within, and here doth dwell.

And is not this also, quoth Daphnaeus, (tell me, I pray you, for the love of all the Graces) an ef∣fect of some divine cause, that a lover who regardeth not, but despiseth in a maner all other things, I say not his familiar friends onely, his fellowes and domesticall acquaintance, but the lawes also and magistrates, kings and princes; who is afraid of nothing, admireth, esteemeth and [ 40] observeth nothing; and is besides so hardy, as to present himselfe before the flashing shot of piercing lightning, so soone as ever he espieth his faire love,

Like to some cocke of cravain 〈◊〉〈◊〉 lets fall, Or hangs the wing, and daunted is withall.

He droups I say, his courage is cooled, his heart is done, and all his animositie quailed quite. And heere it were not impertinent to the purpose, to make mention of Sappho among the Mu∣ses. The Romans write in their history, that Cacus the sonne of Vulcane breathed and flashed flames of fire from his mouth. And in trueth the words that Sappho uttereth, be mixed with fire, and by her verses testifieth the ardent and flaming heat of her heart,

Seeking for love some cure and remedy [ 50] By pleasant sound of Muses melodie.

as Philoxenus writeth. But Daphnaeus, unlesse peradventure the love of Lysandra have made you to forget your olde sports and delights wherewith you were wont to passe the time away, call to minde (I beseech you) and rehearse unto us those sweet verses of faire Sappho, wherein she saith, that when her love came in her sight, she lost her voice presently, and was speechlesse, her bodie ran all over into colde sweats, she became pale and wan, she fell a trembling and quaking, her braines turned round, surprised she was with dizzinesse, and fell into a fainting fit of swowning.

Thrice happy do I holde that wight, Who may est soones enjoy thy sight, Of thy sweet voice to reape delight, And pleasant smiles:

Which kindle in me such a fire, That, as I them do much admire, My heart they ravish, and desire Transport the whiles.

Thy face no sooner doe I see, But sudden silence comes on me; [ 10] My tongue strings all dissolved bee, And speech quite gone:

Then, underneath my skin is spred A firy flush of colour red; With that mine eyes be darkened, And sight yeeld none.

Mine eares also do buzze and ring, And yet distinctly heare nothing; Cold drops of swet run down trickling, Or stand as dew: [ 20]

My joints anon and sinewes shake, My heart-root pants, my flesh doth quake; And palenesse soone doth overtake My former hew.

And thus full wan I do remaine, As flower in house that long hath laine, Or grasse in field, which wanting raine, Doth quickly fade:

Untill at length in extasie, Withouten sense and breath I lie; [ 30] As if death of me suddenly Surprize had made.

When Daphnaeus had recited this sonet: Is not this (quoth my father, in the name of Jupiter I beseech you) a plaine possession of the minde by some heavenly power; is not this (I say) an evident motion and a very celestiall ravishment of the spirit? What furious passion was there ever so great and strong, that came upon the prophetesse Pythia, when she mounted that three∣footed fabricke, from whence she delivered oracles? Who ever was there so farre transported and caried beside himselfe by the pipes and flutes of fanaticall persons supposed to be surprized by some divine spirit of furie, by the tabour and other strange ceremonies in the service of Cy∣bele the mother of the gods? Many there be, that holde the same body, and looke upon the same [ 40] beautie; but the amourous person onely is caught and ravished therewith. What should be the reason of it? Certes, there is some cause thereof? Verily, when Menander sheweth it unto us, yet we learne it not, nor understand his meaning by these verses:

There is a maladie of the minde, That it surpriseth fatally: Who smitten is therewith, doth finde Himselfe sore wounded inwardly.

And heereof is god Love the cause, who toucheth one, and spareth another. But that which ought indeed to have been spoken rather at the first,

Since now it comes into my minde, [ 50] And way out of my mouth would finde.

as Aeschilus saith, I thinke not good to overpasse in silence, being a matter of so great impor∣tance. For of all things els (my good friend) in a maner, whereof we take knowledge, not by the ministerie of the five naturall senses; some there be, that came into credit (at the beginning) and authority, by fables; other, by lawes; and the rest, by doctrine and discourse of reason. Now the constant beleese and full perswasion of the gods, the first masters, teachers and authors alto∣ther thereof, were Poets, Law givers, and in a third ranke, Philosophers, who all with one accord

jointly did set this downe as a verity, that Gods there be: howbeit, they are at great discord and variance, touching the number, order, nature, essence and power of them. For those whom the Philosophers acknowledge to be gods, are not subject to diseases, nor to age, neither know they what it is to fele paine or endure trauell:

Escape they doe the passage of the firth, Of roaring Acheron, and live in joy and mirth.

And in that regard Philosophers admit not at all the Poeticall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, con∣tentions and reconsiliations: they will not allow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be gods, nor confesse them to be the sonnes of Mars: and in many points doe they differ also and dissent from law givers; as Xenophanes did, who said unto the Egyptians as touching Osiris: if you take him for a mor∣tall [ 10] man, adore him not; if you account him an immortall god, lament not for him. Againe, the the Poets and law givers on the other side, deigne not, nor will abide so much as to heare those Philosophers who of certeine Idees, numbers, unities and spirits, make gods; neither can they possibly conceive and understand such doctrine. In summe, much variety there is & dissonance in their opinions, about this one point: but like as in old time there were three sects or factions in Athens, al adverse, opposite & malicious one unto the other, to wit, of the Paralli, the Epacrii, and Paediaei: yet notwithstanding, when they were assembled and met together in a generall councell, they gave all their voices and suffrages to Solon, and elected him with one common assent their peace-maker, their governour, and law giver, as one woorthy, without any question or doubt at all, to have conferred upon him the principality and highest degree of vertue and [ 20] honour: even so those three sects differing in opinion about the gods, and giving their voices some on this side, and others on that, and not willing to subscribe one unto another, nor easily receiving that which is otherwise delivered than by themselves, be all of one and the same minde as touching this one god Love; and him the most excellent Poets, the best Law givers, and the principall Philosophers, admit with one voice into the register and kalender of the gods, praising and extolling him highly in all their writings, and like as Alcaeus saith, That all the Mitylenaeans with one accord and generall consent, chose Pittacus for their soveraigne prince and tyrant; even so Hesiodus, Plato, and Solon, bring and conduct Love out of Helicon, into the Academie unto us, for our king, prince, and president, crowned and adorned gaily with garlands and chaplets of flowers, honored also, and accompanied with many shackles and [ 30] couples professing amitie and mutuall societie: not such as Euripides saith:

With fetters bound and tied was, Farre stronger than of iron and brasse.

Linking them by a cold, heavy, and massie chaine of need and necessitie, as a colourable vaile and pretence to shame and turpitude; but such as are caried by winged chariots unto the most goodly and beautifull things in the world, whereof others have treated better and more at large. When my father had thus said: See you not (quoth Soclarus) how being fallen now againe, the second time into one and the same matter, you forced your selfe to turne away from it, I wot not how, avoiding to enter into this holy discourse, and (if I may be so bold to say what I thinke) shifting off unjustly to pay the debt, which you have promised us? for having ere while by the [ 40] way, and against your will made some little mention of the Aegyptians and of Plato; you passed them over then, and even so doe you at this present: as for that which Plato hath written, or ra∣ther these Muses heere have by him delivered, I know well you will say nothing thereof; al∣though we should request and pray you to doe it: but for that you have covertly signified thus much, that the mythologie or fables of the Aegyptians accord sufficiently with the doctrine of the Platonikes concerning Love: it were against all reason that you should refuse to discover, reveale, and declare it unto us: and content will we be, in case we may heare but a little of such great and important matters. Now when the rest of the companie instantly intreated likewise; my father began againe and said: That the Aegyptians like as the Greeks, acknowledge two kindes of Love, the one vulgar, the other celestiall: they beleeve also that there is a third beside, [ 50] to wit, the sunne; and Venus above all they have in great admiration; as for us we see a great af∣finity and resemblance betweene Love and the sunne; for neither of them both is (as some doe imagine) a materiall fire, but the heat of the one and the other is milde and generative; for that which proceedeth from the sunne, giveth unto bodies nouriture, light, and deliverance from cold winter; that which commeth from the other worketh the same effects in soules: and as the sunne betweene two clouds, and after a foggy mist breaketh foorth most ardent: even so Love after anger, fallings out, and fits of jealousie; upon attonement and reconciliation made be∣tweene

Lovers, is more pleasant and fervent: and looke what conceit some have of the sunne, that it is kindled and quenched alternatiuely, namely, that every evening it goeth out, and eve∣ry morning is lighted againe: the same they have of Love, as being mortall, corruptible, and not permanent in one estate: moreover, that habite or constitution of the body which is not exercised and inured to endure both cold and heat, can not abide the sunne; no more can that nature of the soule which is not well nurtured and liberally taught, be able to brooke Love, without some paine and trouble; but both the one and the other is transported out of order, yea and indisposed or diseased alike, laying the weight upon the force and power of Love, and not upon their owne impuissance and weaknesse: this onely seemeth to be the difference betweene them; that the sunne exhibiteth and sheweth unto those upon the earth who have their eie∣sight, [ 10] things beautifull and foule indifferently; whereas Love is the light that representeth faire things onely, causing lovers to be lookers of such alone, and to turne toward them; but contra∣riwise to make none account of all others. Furthermore, they that attribute the name of Venus to the earth, are induced thereto by no similitude nor proportion at all; for that Venus is divine and celestiall, but the region wherein there is a mixture of mortall with immortall, is of it selfe feeble, darke, and shadie, when the sunne shineth not upon it; like as Venus, when love is not as∣sistant unto it: and therefore more credible it is, that the moone should resemble Venus, and the sunne Love, rather than any other god; yet are not they therefore all one, because the body is not the same that the souleis, but divers; & like as the sunne is sensible & visible; but Love spi∣rituall and intelligible: and if this might seeme a speech somewhat harsh, a man might say, that [ 20] the sunne doeth cleane contrary unto Love, for that it diverteth our understanding from the speculation of things intelligible unto the beholding of objects sensible, in abusing and decei∣ving it by the pleasure and brightnesse of the sight, perswading it to seeke in it, and about it, as all other things; so trueth it selfe, and nothing else where, being ravished with the Love thereof,

For that we see it shine so faire Vpon the earth, amid the aire.

according as Euripides saith, and that for want of knowledge and experience of another life, or rather by reason of forgetfulnesse of those things which Love reduceth into our memorie. For like as when we awake in some great and resplendent light, all nightly visions and apparitions va∣nish [ 30] away and depart, which our soule saw during sleepe: even so it seemeth that the sunne doeth astonish the remembrance of such things as heere happen and chance in this life; yea, and to bewitch, charme, and enchant our understanding, by reason of pleasure and admiration, so as it forgetteth what it knew in the former life: and verily there is the true & reall substance of those things; but heere apparitions onely, by which our soule in sleepe admireth, and embra∣ceth that which is most beautifull, divine, and woonderfull: but as the Poet saith;

About the same are vaine illusions, Dreames manifold, and foolish visions.

And so the mind is perswaded that all things heere be goodly and precious, unlesse haply by good adventure it meet with some divine, honest, and chaste Love for to be her Physicion and [ 40] savior; which passing from the other world by things corporall, may conduct and bring it to the truth, and to the pleasant fields thereof, wherein is seated and lodged, the perfect, pure, and naturall beautie, not sophisticate with any mixture of that which is counterfet and false; where they desire to embrace one another, and to commune together as good friends, that of long time have had no interview nor entercourse, assisted alwaies by Love, as by a Sextaine, who leadeth by the hand those that are professed in some religion, shewing unto them all the holy reliques and sacred ceremonies one after another. Now when they be sent hether againe, the soule by it selfe can not come neere and approch thereto, but by the organe of the body: and like as, because yoong children of themselves are not able to comprehend intelligible things; therefore Geometricians put into their hands visible and palpable formes, of a substance incor∣porall [ 50] and impassible, to wit, the representations of sphaeres, cubes, or square bodies, as also those that be dodecaedra, that is to say, having twelve equall faces: even so the celestiall Love doth present and shew unto us, faire mirrors to behold therein beautifull things, howbeit mortall, thereby to admire such as be heavenly and divine; sensible objects, for to imagine thereby those that be spirituall and intelligible. These be the severall favors and beauties, faire colours, pleasant shapes, proportions and features of yoong persons in the floure of their age; which shining and glittring as they doe, gently excite and stirre up our memorie, which by little and

little at the first is enflamed thereby: whereby it commeth to passe that some through the folly of their friends and kinsfolke, endevoring to extinguish this affection and passion of the minde, by force, and without reason, have enjoied no benefit thereof, but either filled themselves with trouble and smoke, or else running with their heads forward, into beastly and filthy pleasures, pined away and were consumed. But such as by wise and discret discourse of reason, accompa∣nied with honest and shamefast modestie, have taken from Love the burning furious and firie heat thereof, and left behinde in the soule a splendeur and light, together with a moderate heat (and not a boiling agitation thereof, stirring, as one said, a slippery motion of the seed, when as the atomes of Epicurus by reason of their smoothnesse and tickling are driven together) which causeth a certeine dilatation, woonderfull degenerative, like as in a plant or tree, which putteth [ 10] foorth leaves, blossomes, and fruit; for that she receiveth nutriment, because the pores and passages of docilitie, obedience and facilitie, to be perswaded by enterteining gently good ad∣monitions and remonstrances be open, such I say within a small time pierce farther, and passe beyond the bodies of those whom they Love, entring as farre as into their soules, and touch their towardnesse, their conditions and manners, reclaiming their eies from beholding the bo∣die, and conversing together by the communication of good discourses, behold one another by that meanes; provided alwaies that they have some marke and token of true beautie imprint ted within their understanding; which if they cannot finde, they forsake them, and turne their Love unto others, after the maner of bees, which leave many greene leaves and faire floures, because they can gather out of them no hony; but looke when they meet with any trace, any [ 20] influence, or semblance of divine beauty smiling upon them, then being ravished with delight and admiration, and drawing it unto them, they take joy and contentment in that which is tru∣ly amiable, expetible, and to be embraced of all men.

True it is that Poets seeme to write the most part of that which they deliver as touching this god of Love, by way of meriment, and they sing of him as it were in a maske; and little 〈◊〉〈◊〉 they speake in good earnest touching the very truth, whether it be upon judgement and reason, or some divine instinct and inspiration: as for example among other things, that which they give out concerning the generation of this god, in this maner:

Dame Iris with faire winged shoes, and golden yellow haire, [ 30] Conceived by sir Zephyrus, the mightiest god did beare.

Unlesse it be so that you also are perswaded by the Grammarians, who holde that this fable was devised to expresse the variety and gay 〈◊〉〈◊〉 , as it were of sundry colours represented in this passion of Love. For, what else should in respect (quoth Daphnaeus.) Listen then said my father, and I will tell you. Forced we are, by manifest evidence to beleeve, that when we behold the rainbow, it is nothing else but a reflexion of raies and beames, which our eies suffer, when our sight falling upon a cloud somwhat moist but even & smooth withall and of an indifferent and meane * 1.5 thickenesse, meeteth with the Sunnebeames, and by way of repercussion seeth the ra∣diant raies thereof, and the shining light about it, and so imprinteth in our mind this opinion, [ 40] that such an apparition indeed is settled upon the clowd. And even such is the sophisticall de∣vice and subtile invention of that in the generous and toward minds of gentle lovers, it causeth a certaine reflexion of memorie, from beauties appearing here, and so called, in regard of that divine, lovely indeed, blessed and admirable beautie. Howbeit the common sort, pursuing and apprehending the image onely thereof, expressed in faire persons, as well boies as yong damo∣sels, as it were in mirrors, can reape no fruit more certaine and assured than a little pleasure min∣gled with paine among; which is nothing else as it seemeth, but the error and wandring dizzi∣nesse or conceit of most folke, who in clowds and shadowes seeke and hunt after the content∣ment of their lust and desire: much like unto yong children who thinke to catch the rainbow in their hands, being drawen and allured thereto by the deceitfull shew presented to their eies. [ 50] Whereas the true lover indeed, who is honest and chast, doth farre otherwise: for he lifteth up his desire from thence to a divine, spirituall and intelligible beauty: and whensoever he meeteth with the beauty of a visible bodie, he useth it as the instrument onely of his memorie, he imbra∣ceth and loveth it: by conversing also with it ioifully, & with contentment, his understanding is more and more inflamed. Such amorous persons as these, whiles they hant these bodies here, neither rest so sitting still, in a desire and admiration of this cleare beautie: nor when they are

come thither after their death, returne they hither againe as fugitives, for to hover and keepe a∣bout the dores, chambers and cabinets of yong maried wives, which are nothing else but vaine dreames and illusions appearing to sensuall men and women given overmuch to voluptuous pleasures of the body, and such as untruely be called lovers. For he, who intrueth is amorous, and is thither come where true beauties are, and converseth with them, as much as it is possible and lawfull for a man to doe, is winged anon, mounteth up on high, he is purified and sanctified, continually abiding resident above, dauncing, walking and disporting alwaies about his god, un∣till he come backe again into the greene and faire meddowes of the Moone and of Venus, where, being laid a sleepe, he beginneth to receive a regeneration and new nativity. But this is an high∣er point and deeper matter, than we have undertaken at this present to discourse upon. To re∣turne [ 10] therefore unto our love, this propertie also it hath, like as all other gods, according to Eu∣ripides,

To take great joy and much content, When men with honors him prosent.

And contrariwise, he is no lesse displeased, when abuse or contempt is offered unto him. For most kinde and gracious he is unto them that receive and intertaine him courteously: and a∣gaine as curst and shrewd to those who shew themselves stiffe-necked and contumacious unto him. For neither Jupiter surnamed Hospitall, is so ready to chastice and punish wrongs done unto guests and suppliants, nor Jupiter Genetal so forward to prosecute & accomplish the curses and execrations of parents, as love quickly heareth the praiers of those lovers who are unthank∣fully [ 20] requited by their loves, being the punisher of proud, rude, and uncivill persons. For what should one speake of Euchcyntus and Leucomantis, her I meane, who even at this day is cal∣led in Cypres, Paracyptusa? And peradventure you have not heard of the punishment of Gorgo in Candia, who was served much after the maner of the said Paracyptusa, save onely that she was turned into a stone, when she would needs looke out at a window, and put forth her body to see the corps of her lover enterred. But of this Gorgo there was somtime one inamoured, whose name was Asander, a yoong gentleman, honest, and of good parentage descended, who having beene before time of worshipfull and wealthy estate, was decaied much and brought to poverty: howbeit his minde a bated not so withall, that he thought himselfe unworthy of the best fortune that might be. Whereupon he sued unto this Gorgo a kinsewoman of his, by way of mariage, [ 30] notwithstanding that for her goods and riches she was much sought unto & wooed by many o∣thers: and albeit he had divers great and wealthy competitors and corrivals, yet he had wrought and gained all the guardians, tutours and neerest kinsfolke of the damosell to serve his suit. * * * * * * * * * * Here there is a great defect and breach in the originall. * * * * * * * * *

Moreover those things which are named to be the causes that engender Love, be not proper and peculiar to the one sex or to the other, but common to them both. For those images [ 40] which from without perce and enter into amorous persons, according to the Epicureans opi∣nion, running to and fro, stirring and tickling the masse of the whole body, gliding and flowing into the genetall seed, by certaine other dispositions of the atomes, it cannot be that they should so doe from yong boies, and impossible altogether from women: unlesse also these faire and sa∣cred recordations we call and referre unto that divine, true and celestiall beautie, according to the Platoniques, by the meanes of which rememorations as with wings the soule is mounted and carried up. What should hinder then, but that such recordations may passe as well from yong boies as damosels or women? especially when as we see a good nature, thast and honest, appeare iointly in the flower of favour and beauty, like as, according to Aristotle, a straight and well fashioned shoe, sheweth the good sorme and proportion of the foot: which is as much to [ 50] say, as when under beautifull faces and in neat and faire bodies, they, who are skilfull in the knowledge and iudgement of such things, perceive the cleare and evident traces of a sincere minde not corrupt nor counterfait. For it is no reason that a voluptuous person being deman∣ded this question,

For wanton Love how stands thy minde? To male more, or to female kinde?

and answering,

Both hands are right with me where 〈◊〉〈◊〉 is, Neither of twaine to mee can come a misse.

Should seeme to have made fit and pertinent answere according to his owne carnall concupi∣scence: and that an honest and generous person should not direct his affections to the beautiful and toward disposition of a youthes nature, but to the naturall parts that make difference of sex. Certes he that loveth horses and is skilfull in good horsmanship, will love no lesse the generosi∣ty and swiftnesse of the horse Podergus, then of Aetha the mare of Agamemnon. And the hunts∣man, taketh not pleasure onely to have good doggs and hounds of the male kinde, but also kee∣peth the braches and bithes of Candie and Laconia. And shall he who loveth the beauty and [ 10] sweet favour of mankind, not be indifferently affected both to the one sex and to the other, but make a difference as in divers garments, betweene the love of men and women? And verily men say, that beauty is the flower and blossome of vertue. Now to say, that the ferminine sex doth not flower at all, nor shew any apparence and token of a good and towardly disposition to vertue, were very absurd: for Aeschylus went to the purpose, when he wrote these verses:

Adamsell yoong, if she have knowen and tasted man once carnally, Her eie doth it bewray anon, it sparkles fire suspiciously.

Go to then: are there evident marks & signes to be seene upon the visages of women, to testifie [ 20] a malapert, bold, wanton, and corrupt nature; and contrariwise, shall there be no light shining in their faces, to give testimony of their modestie and pudicitie? Or rather, shall there be divers demonstrative evidences in many of them, but yet such as will not stirre up and provoke any person to love them? Surely it is neither so nor so; there is no trueth nor probabilitie in any of them both: but every thing is common indifferently, aswell in the one sex as the other, as we have shewed. * * * * * * * * * * * * * * * * * * * Here also there is another want in the originall. [ 30] * * * * * * * * * * *

O Dapbnaeus, let us impugne and confute those reasons, whereupon Zeuxippus 〈◊〉〈◊〉 dis∣coursed, supposing that Love is all one with concupiscence, which is disordinate, and leadeth the soule into all loosenesse and dissolution. And yet do I not thinke, that he is so perswaded in∣deed, and of that beliefe; but for that he hath heard often times odious persons, and such as have no lovelinesse in them, so to say: of whom, some holde under their hands, and have at com∣mand, poore silly women, whom they have gotten for some petie dowries sake, and whom toge∣ther with their moneys they put to the managing of domesticall affaires, and to make base, vile, and mechanicall accounts, quarrelling and brawling with them every day; and others againe, having more minde and desire to get children, than to love espoused wives, like unto grashop∣pers, [ 40] which cast their seed upon squilles, sea onions, or such like herbs, having discharged their lust in all the haste upon any body that first comes in their way, and reaped the fruit onely that they sought for, bid mariage farewell, and make no farther account of their wedded wives, or if they tary and stay with them still, they regard them no more than their olde shoes, making no count either to love them, or to be loved reciprocally of them. And verily, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifie, to love and to be loved againe dearely, which differ but in one letter from the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, to conteine and holde together, seeme unto me at the first sight, direct∣ly to import and shew a mutuall benevolence, by long time and acquaintance tempered with a kinde of necessity. But looke what person soever love setleth upon in mariage, so as he be inspi∣red once therewith; at the very first, like as it is in Platoes Common-wealth, he will not have [ 50] these words in his mouth, Mine and Thine: for simply all goods are not common among all friends, but those only who being 〈◊〉〈◊〉 apart in body, conjoine and colliquate, as it were per∣force, their soules together, neither willing nor beleeving that they should be twaine, but one: and afterwards by true pudicity and reverence one unto the other, whereof wedlocke hath most need. As 〈◊〉〈◊〉 that which commeth from without, carying with it more force of lawe, than vo∣luntary obsequence and reciprocall duty, and that in regard of feare and shame,

A piece of worke, that needs the guide Of many bits and helmes beside.

requireth alwaies to have ready at hand a carefull regard among those that are coupled in ma∣trimonie: whereas in true love there is so much continency, modesty, loyalty and faithfulnesse, that although otherwhile it touch a wanton and lascivious minde, yet it diverteth it from other lovers, and by cutting off all malapert boldnesse, by taking downe and debasing insolent pride and untaught stubburnesse, it placeth in lieu thereof, modest bashfulnesse, silence and taci∣turnity; it adorneth it with decent gesture, and seemly countenance, making it for ever after o∣bedient to one lover onely. Ye have heard (I am sure) of that most famous and renowmed courtisan Lais, who was courted and sought unto by so many lovers, and ye know well, how she [ 10] inflamed and set on fire all Greece with the love and longing desire after her; or to say more tru∣ly, how two seas strave about her? how after that the love of Hippolochus the Thessalian had sea∣sed upon her, she quit and abandoned the mount Acrocorinthus,

Seated upon the river side, Which with greene waves by it did glide.

as one writeth of it; and flying secretly from a great army as it were of other lovers, she retired herselfe right decently within Megalopolis unto him; where other women upon very spight, envie and jelousie, in regard of her surpassing beautie, drew her into the temple of Venus, and stoned her to death: whereupon it came, as it should seeme, that even at this day they call the said temple, The temple of Venus the murderesse. We our selves have knowen divers yoong [ 20] maidens, by condition no better than slaves, who never would yeeld to lie with their master; as also sundry private persons of meane degree, who refused, yea, and disdained the companie of queenes, when their hearts were once possessed with other love, which as a mistresse had the ab∣solute command thereof. For like as at Rome, when there was a Lord Dictatour once chosen, all other officers of State and magistrates valed bonet, were presently deposed, and laied downe their ensignes of authority; even so those, over whom Love hath gotten the mastery and rule, incontinently are quit, freed and delivered from all other lords and rulers, no otherwise than such as are devoted to the service of some religious place. And in trueth an honest and vertu∣ous dame, linked once unto her lawfull spouse by unfained love, will sooner abide to be clipped, clasped and embraced by any wolves and dragons, than the contrectation and bed fellowship of [ 30] any other man whatsoever but her owne husband. And albeit there be an infinit number of ex∣amples among you here, who are all of the * 1.6 same countrey, and professed associats in one dance with this god Love; yet it were not well done to passe over in silence the accidents which befell unto Camma the Galatian lady. This yong dame being of incomparable beauty, was maried un∣to a tetrarch or great lord of that countrey named Sinnatus; howbeit, one Synorix the mightiest man of all the Galatians was enamoured upon her: but seeing that he could not prevaile with the woman neither by force and perswasion, so long as her husband lived, he made no more ado but murdred him. Camma then having no other refuge for her pudicity, nor comfort and ease∣ment of her hearts griefe, made choise of the temple of Diana, where she became a religious vo∣tary, according to the custome of that countrey. And verily the most part of her time she be∣stowed [ 40] in the worship of that goddesse, and would not admit speech with any 〈◊〉〈◊〉 , many though they were, and those great personages, who sought her mariage: but when Synorix had made meanes very boldly to aske her the question, and to sollicite her about that point, she see∣med not to reject his motion, nor to expostulate and be offended for any thing past, as if for pure love of her, and ardent affection, and upon no wicked and malicious minde unto Sinnatus, he had beene induced to do that which he did: and therefore Synorix came confidently to treat with her and demand mariage of her: she also for her part came toward the man kindly, gave him her hand, and brought him to the altar of the said goddesse; where after she had made an offring unto Diana, by powring forth some little of a certeine drinke made of wine & hony, as it should seeme, empoisoned, which she had put into a cup, she began unto Synorix, & dranke up [ 50] the one 〈◊〉〈◊〉 of it, giving the rest unto the said Galatian for to pledge her. Now when she saw that he had drunke it all off, she fetched a grievous grone, and brake forth aloud into this speech, naming withall her husband that dead was: My most loving and deere spouse (quoth she) I have lived thus long without thee in great sorow and heavinesse expecting this day; but now receive me joifully (seeing it is my good hap to be revenged for thy death upon this most wicked and ungratious wretch) as one most glad to have lived once with thee, and to die now with him. As

for Synorix, he was caried away from thence in a litter, and died soone after; but Camma having survived him a day and a night, died by report most resolutely and with exceeding joy of spirit. Considering then, that there be many such like examples, aswel among us here in Greece, as the Barbarians, who is able to endure those that reproch and revile Love, as if being associate and assistant to love, she should hinder amitie? whereas contrariwise, the company of male with male, a man may rather terme intemperance and disordinate lasciviousnesse, crying out upon it in this maner:

Grosse wantonnesse or filthie lust, it is Not Venus faire that worketh this.

And therefore such filths & baggages as take delight to suffer themselves voluntarily thus to be [ 10] abused against nature, we reckon to be the woorst and most flagitious persons in the world; no man reposeth in them any trust, no man doth them any jote of honor and reverence, nor vouch∣safeth them woorthy of the least part of friendship: but in very trueth, according to Sophocles,

Such friends as these, men are full glad and joy when they be gone: But whiles they have them, wish and pray, that they were rid anone.

As for those, who being by nature leaud and naught, have beene circumvented in their youth, aad forced to yeeld themselves and to abide this villany and abuse, al their life after, abhorre the sight of such wicked wantons, and deadly hate them, who have bene thus disposed to draw them [ 20] to this wickednesse; yea, and ready they are to be revenged, and to pay them home at one time or other, whensoever meanes and opportunity is offered: for upon this occasion Cratenas killed Archelaus, whom, in his flower of youth he had thus spoiled: as also Pytholaus slew Alexander the tyrant of Pherae. And Pertander the tyrant of Ambracia demanded upon a time of the boy whom he kept, whether he were not yet with childe: which indignity the youth tooke so to the heart, that he slew him outright in the place: whereas, with women, and those especially that be espoused and wedded wives, these be the earnest penies as it were and beginnings of amity, yea, & the very obligation and society of the most sacred & holiest ceremonies. As for fleshly plea∣sure it selfe, the least thing it is of all other: but the mutuall honour, grace, dilection and fidelity that springeth and ariseth from it daily, is highly to be reckoned and accounted of: and there∣fore [ 30] neither can the Delphians be noted for follie, in that they terme Venus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, a chariot; by reason of this yoke-fellowship: nor Homer, in calling this conjunction of man and wife, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, amity and friendship. Solon likewise is deemed by this, to have beene an excellent law-giver, and most expert in that which concerneth mariage; when he decreed expresly, that the husband should thrice in a moneth at the least embrace his wife and company in bed with her; not for carnall pleasures sake, (I assure you) but like as cities and states use, after a certeine time betweene, to renew their leagues and confederacies one with another, so he would have that the alliance of mariage should eftsooones be enterteined anew by such solace and delectation, after jarres, which otherwhiles arise and breed by some bone cast betweene. Yea, but there be many enormious and furious parts, will some one say, that are plaied by such [ 40] as are in love with women. And be there not more (I pray) by those that are enamoured upon boies? do but marke him who uttereth these passionate words:

So often as these eies of mine behold That beardlesse youth, that smooth and lovely boy, I faint and fall: then wish I him to hold Within mine armes, and so to die with joy: And that on tombe were set where I do lie, An Epigram, mine end to testifie.

But as there is a furious passion in some men doting upon women, so there is as raging an affec∣tion in others toward boies, but neither the one nor the other is love. Well, most absurd it [ 50] were to say that women are not endued with other vertues: for what need we to speake of their temperance and chastity, of their prudence, fidelity and justice: considering that even fortitude it selfe, constant confidence and resolution, yea and magnaminity, is in many of them very evi∣dent. Now to holde, that being by nature not indisposed unto other vertues, they are untoward for amitie onely and frendship, (which is an imputation laid upon them) is altogether beside all reason. For well knowen it is that they be loving to their children and husbands: and this their

naturall affection, is like unto a fertile field or battell soile, capable of amitie, not unapt for per∣swasion, nor destitute of the Graces. And like as Poesie having sitted unto speech song, meeter and thime as pleasant spices to aromatize and season the same, by meanes whereof, that profita∣ble instruction which it yeeldeth, is more attractive and effectuall, as also the danger therein more inevitable: Even so nature, having endued a woman with an amiable cast and aspect of the eie, with sweet speech, and a beautifull countenance; hath given unto her great meanes, if she be lascivious and wanton, with her pleasure to decive a man, and if she be chaste and honest, to gaine the good will and favour of her husband. Plato gave counsell unto Xenocrates an excel∣lent Philosopher, and a woorthy personage otherwise, howbeit in his behavior exceeding soure and austere, to sacrifice unto the Graces: and even so a man might advise a good matron, [ 10] and sober dame, to offer sacrifice unto Love, for his propitious favour unto mariage, and his residence with her, and that her husband, by her kind loving demeanour unto him, may keepe home, and not seeke abroad to some other, and so be forced in the end to breake out into such speeches as these out of the Comoedie:

Wretch that I am, and man unhappy I So good a wife to quit with injury.

For in wedlocke, to love, is a better and greater thing by farre, than to be loved; for it keepeth folke from falling into many faults & slips, or to say more truly, it averteth them from all those inconveniences which may corrupt, marre, & ruinate a mariage: as for those passionate affecti∣ons, which in the beginning of matrimoniall love moove fittes, somewhat poinant and biting, [ 20] let me entreat you (good friend Zeuxippus) not to feare, for any exulceration or smart itch that they have, although to say a trueth, it were no great harme if haply by some little wound, you come to be incorporate and united to an honest woman; like as trees that by incision are en∣graffed and grow one within another: for when all is said, is not the beginning of conception a kinde of exulceration; neither can there be a mixture of two things into one, unlesse they mutually suffer one of the other, & be reciprocally affected. And verily, the Mathematical rudi∣ments which children be taught, at the beginning trouble them, even as Philosophie also at the first is harsh unto yong men: but like as this unpleasantnesse continueth not alwaies with thē, no more doeth that mordacity sticke still among lovers. And it seemeth that Love at the first resembleth the mixture of two liquors, which when they begin to incorporate together, boile [ 30] and worke one with another: for even so Love seemeth to make a certaine confused tract and ebullition; but after a while that the same be once setled and throughly clensed, it bringeth unto Lovers a most firme and assured habit: and there is properly that mixtion and tempera∣ture which is called universall, and thorough the whole: whereas the love of other friends con∣versing and living together, may be very well compared to the mixtion which is made by these touching and interlacings of atomes, which Epicurus speaketh of; and the same is subject to ruptures, separations, and startings a sunder: neither can it possibly make that union which ma∣trimoniall love and mutuall conjunction doeth: for neither doe there arise from any other Loves greater pleasures, nor commodities more continually one from another, ne yet is the benefit and good of any other friendship so honorable or expetible, as [ 40]

When man and wife keepe house with one accord, And lovingly agree at bed and bord.

Especially when the law warranteth it, and the bond of procreation common betweene them, is assistant thereto. And verily nature sheweth that the gods themselves have need of such love: for thus the Poets say, that the heaven loveth the earth; and the Naturalists hold, that the * 1.7 Sunne likewise is in love with the Moone, which every moneth is in conjunction with him, by whom also she conceiveth. In briefe, must it not follow necessarily, that the earth, which is the mother and breeder of men, of living creatures, and all plants, shall perish and be wholly extinct: when love, which is ardent desire, and instinct inspired from god, shall abandon the matter, and the matter likewise shall cease to lust and seeke after the principle and cause of her [ 50] conception.

But to the end that we may not range too farre, nor use any superfluous and nugatory words, your selfe doe know, that these paederasties are of all other most uncertaine, and such as use them are wont to scoffe much thereat and say, that the amitie of such boies is in manner of an egge divided three waies; and as for themselves, they resemble the wandring Nomades in Scy∣thia, who having encamped in the spring time, and pastured where the fields be greene and full

of flowers, presently dislodge and depart as it were out of an enemies countrey. And yet Bion the Sophister was more rough and odious in his words toward such, when he termed the first downe or haires appearing upon the face of beautifull youthes Harmodii, and Aristogitones; for that by them Lovers were delivered out of the tyrannie of such faire persons, when they begin once to budde and put foorth. But these imputations are not justly charged upon true Lovers. As for that which Euripides said, it was pretie, and caried some elegancie with it; for as he embraced and kissed faire Agathon, even when his beard began to grow, he said: that of faire persons, the very latter season of the Autumne was lovely and beautiful: But I say more than so, namely, that the lovelinesse of honest women passeth not away with rivels, wrinckles, and hoarie haires, but continue alwaies even to their sepulchre and tombes of memoriall. Againe, [ 10] there are but a few couples in that other sex, of true Lovers; but of men and women joined in wedlocke, an infinite number, who to the very last houre have kept most faithfully their loialty and hearty love reciprocally one unto the other. But one example among many other, which befell in our daies, under Vespasian the emperour, I will relate unto you. Julius, he who in Ga∣latia was the author of a revolt, and raised a rebellion, had many other complices, (as a man may well thinke) of this conspiracie, and among the rest, one Sabinus a yoong gentleman of an high spirit, and for wealth and reputation, a principall person, and of speciall marke: these men having enterpised a great desseigment, failed of their purpose; and expecting no other but that they should, according to justice, suffer due punishmēt according to their deserts, some killed themselves, other thinking to escape by flight, were apprehended; as for Sabinus, all other [ 20] good and ready meanes he had to save himselfe, and flie unto the Barbarians in a strange coun∣trey: but lately he had taken to wife, a most vertuous dame, and every way right excellent, whose name in those parts was * 1.8 Empona, as one would say in the Greeke language, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, a princesse or great lady; but her he could not possibly either in his love endure to forsake nor find meanes to take with him: whereas therefore he had at an house in the country certeine se∣cret vaults, & hidden cellars deepe under the ground, where he bestowed his treasure & goods in safteie, and those knowen to two of his enfranchised servants, and no more; the rest of his houshold servitors he discharged and sent away; pretending unto them, that he was resolved to poison himselfe; & reteining still about him those two trusty freed men, with them he went downe into those secret caves or vaults digged out of the ground; which done, he sent one of [ 30] these enfranchised servants of his, whose name was * 1.9 Martalinus unto his wife, to let her un∣derstand that he had killed himselfe with poison, and that the whole house together with his corps was burnt; for his purpose was by the unfeined sorrow and mourning of his wife, to make the rumour that ran of his death, the better to be beleeved; & so it fell out invery deed: for no sooner heard she this newes, but with piteous cries, & dolefull lamentations, she cast herselfe upon the ground, where she at that time was, & lay there along for three daies and three nights together, without meat or drinke: which when Sabinus heard, fearing least the woman would by this meanes worke her owne death; he commanded the said Martalinus to round her secret∣ly in the eare, that he was yet living, and lay hidden within the ground, requesting her withall, that she would continue still a while longer in this monrnefull state, bewailing her husbands [ 40] death, yet so, as she might not be perceived to counterfet; and verily this yoong ladie in all other respects performed the tragicall shew of that calamitie so artificially, and plaied her part with such dexteritie, that she confirmed the opinions received and divulged of his death: but having a longing desire to see him, she went by night unto him, and came againe the same, so secretly, that no creature perceived it; and thus continued she this haunt from time to time, for the space of seven moneths, keeping company, and lying as one would say in hell under the ground with her husband; during which time, she one day disguised Sabinus in his apparell, and what with shaving his beard, and knitting about his head a kerchiefe, she ordered the mat∣ter so, that he could not be knowen to them that met him: and upon hope of obteining par∣don, she brought him with her to Rome, with other stuffe and cariages of hers: but when she [ 50] could not speed, she retired againe into the countrey, and for the most part abode and conver∣sed with him under the grond: howbeit, otherwhiles betweene, she would repaire to the city, and shew herselfe unto other women her friends, and of her familiar acquaintance. But that which of all other seemeth most incredible, she handled the matter so, that it was never percei∣ved she was with childe, albeit she washed and bathed ordinarily with other dames and wives of the citie; for the oile or ointment wherewith women use to annoint the haire of their head,

for to make the same faire and yellow like burnishing gold, hath a certaine propertie in it to pinguisie withall, to incarnate, and so to raise and rarifie the flesh, that it causeth it to be lax, and so to swell and puffe up more plumpe: of this medicinable oile she made no spare, but used to rub and besmeare the other parts of her body, in such sort, as that by their proportionable ri∣sing, she hid her great belly, which grew more round and full every daie than other. Now when her time was come, she endured the pangs and paines of her travell in child-birth, alone by herselfe; being gone downe to her husband like a lionesse into her denne, and there she suckled at her owne brest secretly, if I may so say, her male whelpes, for two boy twinnes she was delivered of; of which two sonnes, the one chanced to be flaine in Aegypt, the other, not long since, but very lately, was with us at Delphos, named after his father, Sabinus. How∣beit [ 10] for all this, Vespasian caused this lady to be put to death; but for this murder of his he deare∣ly paid, and was punished accordingly: for within a while after, his whole posterity was utter∣ly destroid and rooted out from the face of the earth, so as there remained not one of his race: for there was not in those daies, and during his empire, a more cruell and inhumane fact com∣mitted; neither was there ever any other spectacle that both gods and angels seemed more to abhorre and to turne away their eies from beholding. And yet her grandiloquence and stout resolutions in her speech, whereby she did exasperate and provoke Vespasian most, was such, that it diminished much the pitifull ruth and compassion, that the beholders of the execution had of her: for when she was past hope of obtaining her husbands life, she would needs die in his turne, and required that exchange for him, saying withall, that it was a greater joy unto her, [ 20] for to live in darkenesse and under the earth, than to see him emperour.

And heerewith (quoth my father) ended their discourse as touching Love, at what time as they were neere unto Thespies, for then they might perceive comming toward them, faster than with a footepace, one of Pisias friends, named Diogenes; unto whom Soclarus spake aloud, when he was yet a good way off: You bring us no newes I hope Diogenes of warre? Osse better than so (quoth he) being, as there is, a mariage toward; why mend you not your pace therefore, and make haste thither? for the nuptiall sacrifice staieth onely for your comming: At which words (as my father said) all the rest of the company joied, and were exceeding glad, onely Zeuxippus shewed himselfe mal-content, and not well pleased; for he could not dissem∣ble it: howbeit he was the first man that approoved the act of Ismenadora, as good and lawfull: [ 30] and even now he willingly set a garland upon his ownehead, and put on a white wedding robe, marching before all the companie through the market place, to render thankesgiving unto the god Love, for this mariage. Well done (quoth my father then) I sweare by Jupiter: goe we on all hands away, and let us be gone; that we may laugh and make our selves merie with this man, and withall adore and woriship the god: for evident it is, that hee taketh joy in that which hath beene done, and is present with his favour and ap∣probation to grace the [ 40] wedding. [ 50]

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, whose open sale is a pawne for as∣surance, that she will bee true and obe∣dient to her husband, as some inter∣pret it.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈◊〉〈◊〉 Poets.
• * 1.3

  Or entitu∣led 〈◊〉〈◊〉 .
• * 1.4

  For Alcestis was reported to die for the love of 〈◊〉〈◊〉 , & to save his life.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the 〈◊〉〈◊〉 . But in what sense ei∣ther the one or other, 〈◊◊〉〈◊◊〉 . But the place is so corrupt every way, that is 〈◊◊〉〈◊◊〉 if it 〈◊◊〉〈◊◊〉 under∣stood at all.
• * 1.8

  Or, 〈◊〉〈◊〉 .
• * 1.9

  Or, 〈◊〉〈◊〉 .